LIBRARY OK CONGRESS. 
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Chap..\Z-- Copyright No... 
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UNITED STATES OF AMERICA. 



A Plea for the Present 
Holiness Movement. 



By EVANGELIST L. L. PICKETT, 

Author of li Leaves from the Tree of Life ," "The Book and Its 

Theme'' l( The Danger Signal," "Our King Cometh'' etc. 

Also Editor " The Christian Soldier'' 



Per copy, 25 cents; per dozen, $2.60; per hundred, $18.00. 



7^S^ 

{ JAN 29 1897 

*vV A 

PICKETT PUBLISHING COMPANY, 



\ 



LOUISVILLE, KY. *m**P**i Ol 1 



31 



COPYRIGHT, 189^ 

By Pickett Publishing C«i 



The Library 
GF Congress 

WASHINGTON 



PREFATORY. 



The following pages contain many un- 
palatable facts. I dislike the necessity of 
recording them. But the call to do so came 
as an inwrought message, shortly after I 
had reached the Waco Camp Ground this 
season. I believe God put it on my heart 
to write the little book. I have been care- 
ful to get facts, and have not knowingly 
admitted anything contrary to fact. 

It is written in love, but in sorrow at the 
state of the Church when such things have 
to be written in vindication of the founda- 
tion doctrine of Methodism and of God's 
Word. 

If any brother feels aggrieved, let him 
meet me in our closets, till God shall bring 
forth truth triumphant. 

In perfect love, 

L. L. Pickett. 
Wilmore, Ky., Sept. 8, 1896. 



A PLEA FOR THE PRESENT HOLI- 
NESS MOVEMENT. 



CHAPTER I. 

THE OPPOSITION. 

' 'This doctrine is the grand depositum 
which (3-od has lodged with the people 
called Methodists; and for the sake of pro- 
pagating this doctrine He appears chiefly 
to have raised us up." — (Wesley.) 

According to our understanding, the pur- 
pose of Methodism is the preaching of 
Scriptural Holiness. The Bible is God's 
book on Holiness. It was written to teach 
men how to be holy. In line with the ob- 
jects of "the 'Book," Mr. Wesley believed 
that God raised up himself and his follow- 
ers for the purpose of bringing men into 
the life of perfect love. He preached often 
on that subject, and exhorted his preachers 
to preach strongly and explicitly on the 
necessity and possibility of entire sanctifi- 
cation. He says that he and his brother 



6 The Opposition. 

Charles found on reading the Bible that, 
4 'without Holiness no man shall see the 
Lord," and that "men are justified before 
they are sanctified." It was this truth 
burning in their hearts that gave rise to the 
Methodist Church, which has been called 
"Christianity in earnest." 

If we would, therefore, be true to the 
spirit of original Methodism, to the evident 
purpose of God in raising us up as a peo- 
ple, we must insist on the experience of 
entire sanctification. Methodism stands 
not for formal religion, but for vital Godli- 
ness. She emphasizes conscious experi- 
ence and the direct witness of the Holy 
Spirit, all of which must be exemplified by 
a holy life. Our Bishops in their late ad- 
dress (1894) touching this doctrine said, 
"The privilege of believers to attain unto 
the state of entire sanctification or perfect 
love, and to abide therein, is a well known 
teaching of Methodism. Witnesses to this 
experience have never been wanting in our 
church, though few in comparison with the 
whole membership. Among them have 
been men and women of beautiful con- 
sistency and seraphic ardor, jeAvels of the 



The Opposition. 7 

church. Let the doctrine still be pro- 
claimed, and the experience still be testi- 
fied." 

Oar Holiness Movement is in line with 
this ]anguage of our chief pastors. We be- 
lieve the doctrine to be Scriptural, and the 
conscious experience possible. "V^e do not 
believe that all converted men are wholly- 
sanctified, for, with the Wesleys, we be- 
lieve that men are justified before they are 
sanctified. For this doctrine we contend, 
for this experience and life we plead 
• But it is a sad fact that to-day in many 
churches called Methodist, presided over 
by men who claim to be Methodist preach- 
ers, the experience is ridiculed, and the 
doctrine as taught by the Wesleys, the 
Methodist standards, and the Bible, is de- 
nounced and opposed. Many of our preach- 
ers teach the Zinzendorfian idea, that we 
are wholly sanctified in conversion, which 
was opposed positively and strongly by the 
Wesleys and early Methodists. The fiery, 
clear-headed Wm. Bramwell called it "the 
Devil's big gun." Others oppose this error, 
but fall into another; claiming that sancti- 
fication is the result of growth in grace; 



8 The Opposition. 

thus making it a human attainment rather 
than a Divine bestowment. Still others of 
our people have fallen into the Calvinistic 
heresy of the impossibility of Holiness be- 
fore death. Between these various errors 
our preachers and people are much divided, 
and the Methodist doctrine and experience 
are in many places bitterly opposed 

Instead of preaching the doctrine so as 
to bring the people into the experience of 
full salvation, it is shut out of many pul- 
pits, and the testimony of those who pro- 
fess to have obtained the grace, is rejected 
and excluded. There are congregations 
among us w T here the ' 'Holiness People" are 
relegated to the background in every line 
of Christian work. They are frequently 
forbidden to testify to the experience in the 
public meetings. Preachers are sometimes 
deposed for preaching this blessed truth. 

In the city of Marshall, Texas, lives a 
Mr. Powers. He was a member of the Bap- 
tist church; he had fallen a victim to the 
drink habit, and for years, by his own con- 
fession, was a reproach to the church be- 
cause of his sins; still he was not interrupt- 
ed or expelled from membership; but in 



The Opposition. 9 

the course of time he was converted, and 
professed the experience of sanctification; 
became a shining light in the service of 
God, and Lo! the church could no longer 
bear with him. He was promptly expelled 
from membership. While he gambled and 
got drunk, and, as he himself words it, 
"did everything mean," he could be toler- 
ated, but when he professed that through 
the blood of Jesus Christ and the work of 
the Holy Spirit (as Hebrews 13:12, and 2 
Thessalonians 2:13), he was entirely sancti- 
fied, he at once became a dangerous man in 
the church and must forthwith be ex- 
pelled! ! ! Turned out of the church for 
getting sanctified! ! ! 

Rev. Ben. Helm, of Stanford, Ky., has 
long been a Presbyterian preacher. He 
was for years a missionary to China. He 
is, and was, a cultured, consistent Chris- 
tian man ; a Godly, earnest preacher. A 
few years ago he entered the experience 
for which we plead, and at once became a 
thorough - going revivalist. Many souls 
have been saved, since he entered this gra- 
cious life, under his ministry ; but the 
preachers of his Presbytery could no longer 



10 The Opposition. 

tolerate him, and he was forced to with- 
draw or be expelled. His piety, his earn- 
est prayers, his useful ministry, counted 
for naught. He preaches that the blood of 
Jesus Christ, the Son of God, cleanseth 
from all sin, and professed to realize con- 
sciously the truthfulness of this doctrine. 
Now these men, of whom a dozen we sup- 
pose do not have as many conversions as 
Brother Helm, drive him from his Presby- 
tery and the Church of his choice. This is 
their idea of the spirit of our holy Chris- 
tianity ! 

In a certain city, which we might name, 
we have a large Methodist church, with a 
strong membership. A few years since its 
pastor, a consecrated man, earnest and pray- 
erful, lovable and holy, whose congrega- 
tions packed and jammed the house, taught 
the doctrine and professed the experience 
of entire sanctification. He had revivals 
and additions to the membership. The 
members were built up in Spiritual life, 
and the people were drawn to his ministry; 
sinners were converted and added to the 
church, and Christians edified and led into 
perfect love. But he was removed by the 



The Opposition. 11 

''powers that be,*' and a man was sent to 
follow him, who condemned the labors of 
his predecessor as "shallow, surface work,' 9 
and set about to breakdown the " Holiness 
Movement," which had been started under 
the preceding pastorate. We are reliably 
informed that he ridiculed the experience 
and profession, and condemned the Wesley - 
an statement of the doctrine. Did he have 
revivals? Not he. Was the church edi- 
fied? were the congregations increased? was 
the cause of Christ strengthened under his 
ministry, that he said should not be surface 
work, as he denominated the labors of his 
predecessor? No! The congregations de- 
clined, the spiritual life of his people was 
marred, and instead of building up the 
work, it was almost ruined under his min- 
istry. And that congregation has never 
regained the life and power that character- 
ized it under the "holiness " pastor. 

In Franklin, Tenn., the Rev. Lewis 
Powell, while pastor, obtained the experi- 
ence of entire sanctification, and the result 
was a great and genuine revival, in which 
about four hundred were converted or sanc- 
tified during the year. Every interest of 



12 The Opposition. 

the church prospered. The people were 
drawn nearer to God and to each other. 
It was a revival of a primitive type. 

But how was this great work received by 
his superiors in office? He was removed at 
the following conference and appointed to 
the weakest mission in the city of Nash- 
ville. The man who was sent to follow him 
was an avowed enemy of the second bless- 
ing (the Wesleyan doctrine of entire sancti- 
fication). He was a rank follower of Zin- 
zendorf . Thus it seems that the work so 
auspiciously begun under Brother Powell 
must be ruthlessly butchered at the hands 
of his successor. The doctrine must be 
crushed and its witnesses confused and 
routed by the presence and ministration of 
a pastor who ridicules their profession and 
denies the Scriptural foundation of their 
faith. It was evidently intended to squelch 
Brother Powell, when he was removed 
from this strong charge to the little mission 
church. But the God of Daniel still lives, 
and Powell has had a continuous revival in 
the city of Nashville, in which, up to date, 
over twelve hundred souls have been 
either converted or sanctified. Thus the 



The Opposition. 13 

seal of God's approval is upon this pre- 
cious doctrine of Holiness, and to our oppo- 
nents we repeat the challenge of Elijah to 
the prophets of Baal, "The God that an- 
swers by fire, let him be God. " When the 
opponents of the Wesleyan doctrine of 
sanctification can take a little mission 
charge and set the city on fire for God, as 
Powell has done, we will be ready to hear 
their further defense of their doctrine. 
Till they do this they should "hands off." 
"By their fruits shall ye know them." 

The case of Rev. B. Carradine, in Saint 
Louis, is to the point. He was pastor of 
Centenary church, one of the largest in 
Methodism. The membership was more 
than a thousand, and the salary, we believe, 
was about four thousand ($4,000) dollars. 
Here he had a glorious, sweeping revival; 
hundreds were converted, and other hun- 
dreds entered the life of perfect love. 
Among the sanctified were a goodly number 
of preachers ; but a certain element in his 
congregation complained, and he was re- 
moved from this large and flourishing con- 
gregation. He was sent to what is known 
as First church. Though once a strong con- 



14 The Opposition. 

gregation, it had fallen to a membership of 
about but two hundred and fifty. With a 
salary of only twelve hundred ($1,200) dol- 
lars. Was he crushed? Did sanetification 
fail him in this hour of trial? Nay, verily. 
Within two years, though sick for three 
months, he added seven hundred and fifty 
to his membership; the salary reached three 
thousand dollars ($3,000); the conversions 
and sanctifications about one thousand. A 
down- town mission was established, in 
which many were saved. A Rescue Home 
was started, and about seventy-five outcast 
women were redeemed to God and virtue. 
The contributions the last year alone, for 
all purposes reached, in round numbers, 
the sum of ten thousand ($10,000) dollars. 
The church became a scene of constant 
revival. The congregations became so 
large at all times that one hundred chairs 
were bought for use in the aisles, Thou- 
sands of lives, directly and indirectly, were 
uplifted and strengthened in righteousness 
by this two years' pastorate. 

At the expiration of the two years Broth- 
er Carradine felt called of God to enter the 
evangelistic work, which he did. During 



The Opposition. 15 

the three years in which he has been en- 
gaged solely in evangelistic labors, he has 
swept across this nation as a messenger of 
God, and multitudes have been brought to 
Christ in pardon, or have swept into the 
glorious experience of full salvation. But 
despite the manifest blessing of God upon 
his labors, his presiding elder has endeav- 
ored to put the brakes upon him and drive 
him from the ministry, if not from the 
Church. Who is this presiding elder? One 
B. M. Messick. What has he done for the 
kingdom of Christ? Where are the people 
who have been led into the knowledge of 
God's salvation through his labors? Do 
his congregations overflow the house, and 
are multitudes converted, not to say sancti- 
fied, under his ministry? Not if reports be 
true. We have been informed that he never 
has a revival, a,nd that his congregations 
are small and unenthusiastic. It would 
seem to us that modesty, if nothing else, 
should make a man whose ministry is bar- 
ren, cautious about laying his hands upon 
that servant of God whose ministry is 
Divinely sealed and gloriously approved. 



16 The Opposition. 

Let all such men remember Uzza and the 
Ark. 

Carradine will live in the hearts of mul- 
titudes when his opposers shall have long 
since sunk into their merited oblivion. 
God's Pentecostal fire burns in his heart, 
the shekinah light glows in his countenance, 
and the showers of heaven render fruitful 
his living, loving ministry. 



CHAPTER II. 

THE OPPOSITION (CONTINUED). 

During Brother Carradine's gracious 
work in Saint Louis, two young men en- 
tered the experience of sanctification, who 
at once went forth as flaming evangelists, 
in which work they have been very suc- 
cessful. Their labors have been crowned 
with glorious meetings, in which hundreds, 
if not thousands, have been converted, and 
many wholly sanctified. But these young 
men were refused the renewal of their 
licenses under a ruling of their presiding 
elder — the same man who has been trying 
to rob Brother Car r ad ine of his credentials. 
Although there can be found, we doubt not, 
a thousand local preachers in the Church 
who seldom do anything, rarely preach a 
sermon, and never have a conversion, yet 
they are unmolested, but these fiery evan- 
gelists could not be tolerated. Worthless- 
ness is no crime, it seems, but to preach 
sanctification and save a multitude of souls 
2 17 



18 The Opposition. 

is too bad ! These guilty ones must be dealt 
with. They were accordingly ecclesiastic- 
ally decapitated, and finally driven from 
our Church, by a man who wears two D.'s 
at the end of his name, but who can hardly 
interpret them to mean Devil Driver, as they 
certainly may be interpreted in the case of 
Bro. C. 

This writer, however, is frank to say 
that he believes fewer D. D.'s and more 
soul-savers would be a blessing to Method- 
ism. Christ said, ' 'Be ye not called Rabbi," 
and while there are notable exceptions, the 
men who wear the title of "Rabbi" (Doctor) 
are seldom successful fishers of men. The 
young men to whom we refer in the above 
are Hart and Magann, of Saint Louis. 

The same spirit that has wrought havoc 
in Missouri has been at work in Texas. 
There is not a man in the city of Waco 
more noted for genuine piety and conscien- 
tious Christian service than John H. Ap- 
pell. He has been a Methodist for twenty- 
six years, in the experience of entire 
sanctification twenty years, and a preacher 
six years. I have been told in the city in 
which he lives that people of wealth fre- 



The Opposition, 19 

quently put their contributions for the poor 
in his hands, as they had rather risk his 
judicious distribution of their alms than to 
trust their own judgment. He is loved by 
the poor, confided in by the rich, and trusted 
and honored by all. Yet this man had his 
credentials taken away from him because 
he was identified actively with the Waco 
Holiness Camp Ground. The alternative 
was offered him of abandoning his relation 
to that work, or being driven from the min- 
istry of his Church. 

What about the Camp Ground with which 
he must sever his relations to hold his 
license? It is undoubtedly one of the 
finest, one of the greatest camps in the 
South ! This summer there were tented on 
the grounds more than four thousand peo- 
ple, besides many transient visitors. The 
power of God fell upon the services from 
day to day, and by actual count it was 
found that four hundred persons were con- 
verted, reclaimed, or sanctified, during the 
year 1896. And yet this man of God, 
loved, trusted, believed in, even his oppo- 
nents being judges; this man of faith, 
prayer, consecration,, liberality and holi- 



20 The Opposition. 

ness must abandon this God-given work or 
be ecclesiastically condemned and un- 
frocked. 

In the same section of the country, under 
the same presiding elder's jurisdiction, is 
R. L. Averill. He was a local deacon in 
good standing on the Aquila circuit. 
Brother Averill is a man whose moral char- 
acter is above reproach. He is a close stu- 
dent of the Bible, in fact, "a mighty man 
in the Scriptures." His preaching is clear, 
cogent, and convincing. He prays and 
God answers; he preaches and the multi- 
tudes are swayed; he holds genuine re- 
vivals, for the power of God is in them ; he 
preaches sanctifi.ca.tion because he finds4t 
in his Bible and has it in his heart. His 
credentials were taken from him recently. 
Why? Because he held revival meetings 
instead of following the plough. The voice 
of God called and he willingly answered. 
The seal of God has been upon his work> 
Now he is driven from the ministry and 
from the Church by a set of men who will 
not have the number of conversions in ten 
years that he will in one. He works, like 
most of the evangelists, on almost no sal- 



The Opposition. 21 

ary. It is a hard hand-to-hand battle with 
sin, for which the world yields a poor com- 
pensation. He must cease his efforts to 
save the lost because the lesson taught to 
the disciples has not been learned by some 
officials of the Church in the closing years 
of this nineteenth century. There is one 
good thing, however, about Averill, and 
that is, God has not sided with t tie opponents 
and withdrawn from him. He has recently 
had a gracious revival in the city of Waco, 
where more than one hundred and twenty 
souls found either pardon or perfect love. 
And thus the divine power falls on the 
word where he preaches. Praises be to 
the God of Elijah — and of Averill! — and of 
Appell ! 

In Georgetown, Texas, resides a unique 
character, known familiarly as "Bud" 
Robertson. Unlettered, unknown to fame, 
poor in this world's goods, " Bud " Robert- 
son is nevertheless a man of power with 
God — and consequently with his fellowmen. 
His license has also been taken from him. 
Why? For what crime? Because he pro- 
fesses sanctification and persists in his ef- 
fort to save men. In the same town at- 



22 The Opposition, 

tending the Southwestern University was 
David Burress. Only to-day, while writing 
this, I asked a friend, "Did you know 
David Burress? " The answer was, "Yes; 
of a long time." Said I, "What kind of a 
man is he, what do you know of him?" 
The answer came at once, "He is one of 
the best young men I ever knew. " Another 
friend present joined in the same testimony, 
and reiterated these words of praise. They 
further said that when he entered the church 
the people felt that the power of God was 
with him, and that when he went away 
from the town in which he was raised many 
of the people who loved God wept because 
they felt that they would so much miss his 
Godly influence. Now what? This Godly 
young man was refused not only his license 
as a preacher, but even his certificate of 
membership. For what crime? Did he 
sin against God and the Church? No. 
Then why? Because he professed and 
persisted in preaching that men might be 
wholly sanctified before their death and 
subsequently to regeneration. 

Rev. J. W. Lively was for years a 
much loved and truly efficient pastor, 



The Opposition. 23 

first in the North Texas, and later in the 
East Texas Conference. His ministry was 
always crowned with Divine blessing, and 
yet, in the session of his conference of 1895, 
he was located. The minutes say, we are 
told, "at his own request," but this is not 
true. The location was forced upon him, 
and the leaders in the opposition were men 
who were not noted for any great successes 
in the work of the Lord. They tried to 
force him to request a location, which he 
declined; and then it was forced upon him. 
Why? There are several charges laid against 
him. One was that he circulated ' 'The Meth- 
odist," a "Holiness " paper. Another, that 
he defended M. L. Pardo and W. W. Tuck- 
er in the District Conference, when their 
licenses were taken from them for preach-' 
ing sanctification. Still another charge 
was that his people were divided, some op- 
posing his return. Surely this is some- 
thing "new under the sun" for any one to 
oppose the return of a pastor! ! We have 
been informed of another preacher, a friend 
of ours, by the way, but not a " Holiness " 
man, whose official board voted ten to 
four against his continued charge of the 



24 The Opposition. 

congregation, but he was not located— he 
was returned. Now how about the "divi- 
sion " concerning Lively? We have heard 
of one man who opposed his return, and 
the prejudice was not on the ground of sin, 
but because he preached sanctification.' 
There may have been others, but we will 
risk the assertion that he was more uni- 
versally popular with his people than one 
out of a dozen of the average, and five 
times as acceptable as those who strove to 
effect his location. Another charge against 
him was that he had E. M. Murrell to as- 
sist in a meeting. Murrell, of course, is a 
"Holiness" man. The meeting resulted 
in one hundred or more conversions and 
sanctifications, and nearly fifty additions to 
his church. But for having this help, and 
holding this meeting, this man of God 
must be relegated to the local ranks— driven 
from the itinerancy. 

At the same conference that located 
Lively, W. R. Manning, a humble, prayer- 
ful, holy man was also located against his 
will. 

Jule Woodson, another " Holiness " man, 
was given the alternative of locating or be- 



The Opposition. 25 

ing put upon the hardest mission in his 
conference. He chose the mission. At 
our latest news from him, the people of his 
charge had paid him the sum total of fif- 
teen ($15) dollars in cash, for six months' 
service. Blessings on brave Jule Wood- 
son! We believe the average imholiness 
man would have taken the location rather 
than the mission. But we think Peter, 
James and John, subsequent to the Pente- 
cost, would have served the Fifteen-Dollar 
Station. 

In the fall of 1894, W, J. Harney and W. 
L. Selby, two young men whose ministry 
has been crowned with good results in the 
conversion and sanctification of many peo- 
ple, applied for membership in the West 
Virginia Conference. They were duly ex- 
amined, and were informed that they could 
not enter that conference, or any others 
who taught the second blessing doctrine of 
sanctification. The treatment of the com- 
mittee that examined them settled their 
doom, so far as membership in that confer- 
ence was concerned. That committee is an 
uncompromising enemy of the present 
' ' Holiness Movement. " Since their rejec- 



26 The Opposition. 

tion by said committee these young preach- 
ers have had nearly two thousand conver- 
sions and sanctifications. It seems that 
God has not sided with the committee 
against the young men for preaching the 
second blessing. 

Rev. C. L. Chilton, of Montgomery, Ala. , 
for years an honored and efficient itinerant, 
located two years ago that he might do 
evangelistic work. He was called at one 
time since entering this career to a Tennes- 
see town, by the pastor, to conduct a re- 
vival meeting. He went and began preach- 
ing according to his conscientious convic- 
tions on the subject of sanctification. The 
pastor took issue with him. He was al- 
lowed to preach in that church but two or 
three days when the doors were closed 
against him, and he was sent away. And 
this tobacco- soaked pastor who could not 
tolerate the preaching of santification, be- 
cause he said he did not want his good peo- 
ple led off into such fanaticism, sent away 
this brother minister without even refund- 
ing the money he spent on the railroads in 
coming at the call of said pastor. We be- 
lieve that common honesty, to say nothing 



The Opposition, 27 

of Bible regeneration or sanctification, 
would not call a man, thereby causing him 
to expend his money and then send him 
away without so much as a repaying of the 
money actually spent to reach the place. 
This good brother, in his zeal to keep out 
the second blessing, has need, it would 
seem to a looker-on, to re-read the com- 
mandments and learn the spirit of Gospel 
fairness and Old Testament squareness. 

We suppose the facts recorded in this 
book will bring a f usilade upon the writer's 
head, but we believe ill due to truth and 
history, to th # e Church of God and to our 
fellowmen, to record the facts. 

We set down nothing in malice, but with 
love to God and to all men, record these 
methods that our brethren have adopted to 
squelch the " Holiness Movement." 

Our advice, therefore, to all such is, 
preach the Gospel; seek the power from 
God to overthrow error, and abandon the 
locked door, thumb- screw and gag- law 
methods. It is too late in the history of 
the world for ecclesiastical bossism to 
" argue " with good results. 

Prayer, faith, and earnest Bible preach- 



28 The Opposition. 

ing are effective weapons for warfare 
against both heresy and sin. But let it be 
known that conference "Whereases," and 
ecclesiastical "You shall nots " have never 
succeeded, and the world has advanced too 
far up the shining path of Gospel freedom 
for them to become effective at this date. 
* ' The blood of the martyr is the seed of 
the Church." 



CHAPTER III. 

THE OPPOSITION, (CONTINUED). 

We next take up the resolutions of the 
North and Northwest Texas Conferences. 

Any one who will read these conference 
declarations can see for himself the oppo- 
sition to the "Holiness Movement" as indi- 
cated in the utterances of more than two 
hundred and fifty preachers. They remind 
us very much of some ecclesiastical fulmi- 
nations in the days of the Wesleys. 

We reprint in full the resolutions, which 
we trust our readers will carefully consid- 
er. In order to see the full animus of the 
Conference Resolutions, the accompanying 
"Protest" from the Waco Presiding Elder 
and his preachers must be read in the same 
connection. Bro. Campbell, we understand, 
was one of the prime movers in the confer- 
ence resolutions. 

RESOLUTIONS OF THE NORTHWEST TEXAS 
CONFERENCE ON SANCTIFICATION. 

Whereas, The General Conference 
through the address of our chief pastors 

29 



30 The Opposition. 

has expressed its opposition to Holiness 
Associations; and, whereas, the Northwest 
Texas Conference has declared against said 
organizations and the separate ownership 
of property; and, whereas, we fear that 
the continued existence of the Holiness As- 
sociation in our midst will engender strife 
and produce alienation between the breth- 
ren; therefore, be it resolved, 

1. That we reaffirm our belief in the doc- 
trine of entire sanctification as taught by 
the Methodist Episcopal Church, South, 
and the Holy Scriptures. 

2. That we believe it to be the duty of 
all our pastors and preachers to preach on 
the doctrine and urge our members to ob- 
tain and live the experience. 

3. That we deem the continued existence 
of the Holiness Association unnecessary, 
and respectfully request our brethren to 
decline further membership in the same. 

4. That we do not impugn the purity of 
motive or loyalty of our brethren who have 
heretofore been members of the Associa- 
tion. 

These Resolutions acknowledge the doc- 
trine to be both Scriptural and Methodistic. 



The Opposition. 31 

They say that all our pastors should preach 
the doctrine. Now we would like to know 
when these brethren who fight the associa- 
tions, camp grounds and ' 'holiness evan- 
gelists" ever testify to sanctification, preach 
the doctrine from an experimental stand- 
point, or call for seekers of the experience. 
We would like to know who have entered 
the blessed experience under their minis- 
try. As they oppose our methods, which 
are crowned with soul-saving results, will 
they be so kind as to show us ''the fruits" 
of their preaching of sanctification? Where 
are those who have entered in? 

Does not the following * 'Protest" remind 
the reader of the occurrence recorded in 
Mark 9:38-40? Remember, beloved, Jesus 
said, ' 'Forbid him not." 

A PROTEST. 

Waco, Tex., April 30, 1896. 
To the Trustees of the Waco "Holiness" Camp 

Grounds: 

Dear Brethren — Having been informed 
that it is your purpose to hold what is 
known as the "Waco Holiness Campmeet- 
ing" at some time during the approaching 



32 The Opposition. 

summer, we as presiding elder and resident 
pastors of Waco hereby kindly but firmly 
enter our protest against such action on 
your part, for the following reasons: 

1. We as preachers in charge of the 
Methodist Societies in Waco and vicinity, 
acting under the authority of the church, 
are entrusted with the direction of religious 
services to be held within our territory, and 
in the proposed meetings, this law and or- 
der of the Church is not only ignored, but 
violated. 

2. We regard as unnecessary, inexpedi- 
ent and divisive any plan by which a called, 
commissioned and ordained ministry is 
thrust aside and the work of the propaga- 
tion of the Gospel according to the views 
of Episcopal Methodism is transferred to 
the direction and charge of laymen, whose 
obligations in the premises can certainly 
rise no higher than the plane of co-opera- 
tion with those to whom "the care of the 
Churches" has been divinely committed. 

3. We submit that no minister of the Gos- 
pel in the M. E. Church, South, can, over 
our protest, enter the territory which has 
been committed to our care, for the purpose 



The Opposition. 33 

of conducting religious meetings, without 
violating his ministerial vows. 

4. We shall insist upon our right to enter 
this protest on the ground that we therein 
are in accord with the will of the Church, 
expressed through her general and annual 
conferences. In order that there may be 
no doubt existing in your minds concerning 
the tenability of our position, we refer you 
to the following resolutions passed by our 
last annual conference held at Temple, 
which are in perfect accord with the utter- 
ances of the Episcopal addresses to the gen- 
eral conference of 1890 and 1894: 

"Resolved, First, That we discountenance 
and condemn all outside and specializing 
agencies and methods to promote any par- 
ticular or peculiar view of holiness, such as 
'holiness associations,' 'holiness evangel- 
ists,' 'holiness periodicals or journals,' 
'holiness meetings,' etc. And we advise 
all our preachers, both traveling and local, 
and members to discourage and condemn by 
all wise and gentle means possible to them 
all such agencies and methods. 

''Resolved, Second, That we advise our 
preachers and members against holding as 

3 



34 The Opposition, 

trustees or otherwise, property to be used 
for such purposes as are mentioned in res- 
olution first. 

''Resolved, Third, That we advise our 
people that our bishops, presiding elders 
and preachers in charge, are the regular 
constituted and authorized shepherds over 
the flock of Christ in the Methodist Epis- 
copal Church, South. They are the proper 
spiritual advisors of those parts of the 
flock committed to their care respectively." 

Now, brethren, without at all impugning 
your motives, permit as to say that our sole 
aim and desire in this matter is to glorify 
God and to promote the interests of His 
church. We are Methodists, and are com- 
mitted to the methods of Methodism for the 
salvation of the world. Let us not, there- 
fore, expend our spiritual energies in fos- 
tering and promoting methods antagonistic 
to organized Methodism, but with loyalty 
to Christ and His church let us keep step 
to the material music of the mightiest mil- 
itant forces in modern Christianity, and 
thus win larger victories for the Son of 
God as we advance in unbroken phalanx 



The Opposition. 35 

against the enemies of ' 'that holiness with- 
out which no man shall see the Lord. " 
Fraternally, 

Jas. Campbell, 

P. E. Waco District 
W. L. Nelms, 
P. C. Fifth-st. M. E. Church, South. 
Jerome Duncan, 
P. C. Morrow-st. M. E. Church, South. 
Samuel J. Rucker, 
P. C. Tenth-st. M. E. Church, South. 
J. H. Stewart, 
P. C. East Waco MTE. Church, South. 
Why do these dear brethren discounte- 
nance and condemn these special agencies 
that are being used to promote the doctrine 
of entire sanctification? 

We expect antagonism from the saloon 
element, we know the gamblers are not 
friendly to Holiness, and we look for per- 
secution from the world; but why minis- 
ters of the gospel, and brethren in the 
Lord, should take it upon themselves to 
oppose and discourage our earnest and 
honest efforts to spread ' 'Scriptural Holi- 
ness" is a matter of surprise; at least it 
would have been had we not become accus- 



36 The Opposition, 

tomed to it. But the answer is, "It is not 
Holiness we oppose, but your peculiar 
methods." Really, brethren, we are not so 
particular for methods as we are for re- 
sults. If you will give us the results, 
we w x ill readily change our methods. But 
your methods are a decided failure, your 
members being witnesses. You do not 
claim to enjoy the experience of entire 
sanctification yourselves; and if you do not 
enjoy it how can you hope to lead others 
into it? If you do profess to enjoy the ex- 
perience why do you object to us helping 
others into it who do not yet realize it? We 
have witnesses that Brother Campbell once 
professed the experience, but there are 
those who say that he threw it away be- 
cause he could not be "a big preacher" and 
profess sanctification. Of course, we do 
not know what his motive was in repudiat- 
ing the experience; but we are sure that 
since he lost the blessed work of grace he 
can not help others into it; nor does he 
make any decided effort in that direction 
that we are aware of. 

These resolutions condemn the holding 
of camp-meeting property -for the "Holi- 



The Opposition. 37 

ness Movement," Why is this? We sub- 
mit that the livest camps in the Church are 
those held by the Holiness preachers and 
workers. Other like meetings, especially 
those in which the "Movement" is fought, 
are a decided failure. It is no uncommon 
thing for camp meetings with a large at- 
tendance, and many preachers heartily co- 
operating, to be held with no conversions, 
and, of course, no sanctifications. In these 
opposition camps a sermon on entire 
sanctification is not tolerated nor a tes- 
timony allowed ; if necessary, we can name 
the camps. Now what shall we do; shall 
we quench the fire that God has kin- 
dled in our breasts, or shall we go forth 
in His strength, and in the face of the 
opposition, and hold our meetings for the 
spread of Scriptural Holiness? With Peter 
we ask, Shall we obey God or men? (Acts 
4:19, 20.) 

It is a matter of record that Presiding 
Elder Sawyer, of New Orleans, refused to 
allow ''holiness" preachers to assist the 
pastors in his district. He claimed the right 
to close churches under his semi-Episcopal 
supervision despite the protest of his pas- 



38 The Opposition. 

tors, and he did this to prevent the preach- 
ing and teaching of entire sanctification. 
Yet he wrote very strongly about "the 
world in the Church." If he will give the 
holiness movement a right of way in the 
Church there will be less of the world in 
it. Talk about methods; there was no 
camp meeting in this .case; it was simply 
and manifestly Ecclesiastical tyranny ' 'gone 
to seed." We can find the churches, and 
name the pastors, where a sermon on holi- 
ness is not allowed, and a member who pro- 
fesses the experience is snubbed and in 
every way discountenanced. The writer 
held membership in Washington- street 
Church, Columbia, S. C, where for twelve 
months he was not called upon even to pray 
at a preaching service by the pastor, an 
anti-second-blessing man. The only thing 
he was asked for during the year was 
his money, which came freely at every 
call. This pastor did not have a conver- 
sion during his pastorate that we are aware 
of. We were invited to a certain city for a 
meeting, all arrangements were made, the 
time to begin was near at hand, when a 
note was received cancelling the engage- 



The Opposition, 39 

merit. Do you ask "Why?" The answer 
as given to a friend was, "He preaches 
sanctification." 

Rev. H. C. Morrison, editor of The Meth- 
odist, having been engaged to assist in sev- 
eral Texas camp meetings during the sum- 
mer just passed, has received a number of 
letters from pastors and presiding elders 
forbidding him to attend said meetings. 
Not only have letters been written him, but 
we subjoin one which is clipped from a 
Dublin paper, caption and all: 

HOLINESS MEETING — A STATEMENT. 

As the "Holiness meeting" for Dublin is 
being advertised and many people do not 
understand the relation of said meeting to 
the Methodist Church, we deem it neces- 
sary to make a statement to the public. 

These "Holiness meetings," wherever 
held, have been a source of strife and con- 
tention, and have injured not only our 
church, but other churches. It is not a 
question of doctrine, but a question of law 
and order with us. Our bishops have 
spoken in strong terms against these meet- 
ings; our conference has passed strong 



40 The Opposition. 

resolutions against them; the P. E. of 
Dublin district, and the pastor and official 
board of Dublin have earnestly and offi- 
cially protested against this meeting being 
held in Dublin. Every member of the 
Methodist Church who has taken an active 
part in making preparations for this meet- 
ing, has done so in open violation of his 
most solemn vows, The preachers who 
are to hold this meeting, while now in good 
standing, will break the most solemn vows, 
and they, together with laymen, will be 
dealt with as the discipline of our church 
directs. 

If this meeting is held it cannot truth- 
fully be called a Methodist meeting, for the 
Methodist Church has earnestly protested 
against it. The preachers that hold it 
cannot truthfully be called loyal Methodist 
preachers, because they array themselves 
against the church and break their most 
solemn vows. 

We, the regular pastors appointed to 
this field by the church, appeal to every 
Methodist who loves his church, who loves 
law and order rather than lawlessness and 
disorder, who loves peace rather than 



The Opposition. 41 

strife, to do all in his power to discourage 
this meeting. We also earnestly request 
members of other churches and well-wish- 
ers of our common Christianity to carefully 
consider this matter before they give it 
their support in any way. Respectfully, 
E. A. Smith, 
P. E. Dublin District. 

W. H. Matthews, 
Pastor Dublin Station. 

This is a "tough'' document. Had it 
been aimed at whiskey selling, Sabbath 
violation and other like sins, it would have 
been more to the point. Had a lot of 
church members bought Sunday newspa- 
pers and boarded a Sunday train for busi- 
ness, pleasure or pastime we would have 
had no such fulminations. How many 
souls do these preachers hope to save by 
this article in the newspaper ? 

Brother Morrison is a man of unspotted 
life, of irreproachable character. Yet these 
men brand him as a vow-breaker, and would 
make it appear that he is an enemy to the 
cause of Christ, worthy of expulsion from 
the Church. Those who know him call 
him true and tried. He is brave, brilliant 



42 The Opposition. 

and brainy. God blesses his work, and 
many are saved under his unctious min- 
istry. 

Although the pure gospel will be preached 
in this meeting; the people will be taught 
to live upon their knees, as it were; a life 
of prayer and faith will be stressed; conse- 
cration to God, love of the Church and de- 
votion to good works will be emphasized, 
yet these Methodist preachers denounce 
and condemn this meeting. We do not 
know Brothers E. A. Smith and W. H. 
Matthews, but we will risk the guess that 
they are not having great revivals. We 
will make another guess, and venture to say 
that Brother Morrison has more conver- 
sions in one month than both of them in 
twelve months. They are protesting more 
against this Holiness meeting than is help- 
ful to piety. We would advise these dear 
brethren to spend their strength, if they 
have nothing else to do, in fighting whis- 
key, cards, theaters, dancing, covetous- 
ness, lewdness, and such other things as 
are condemned by the Bible — the text of 
the ' 'Holiness Movement." 

Some brethren insist that the Holiness 



The Opposition. 43 

Movement will disrupt the Church. It may 
be so; we have known sermons on gam- 
bling and dishonesty to drive out some sin- 
ners, others have been turned from the 
Church by preaching against card playing 
and dram drinking, and so the preaching of 
Holiness may drive from among God's peo- 
ple those who are determined to live in sin. 
But we have known more people driven 
from the Church by the opposition to Holi- 
ness than by the preaching of it. Such 
tirades as the above from Smith and 
Matthews will drive men from the Church. 
Such letters as this from the Dublin paper 
will turn many people away from the min- 
istry of the writers thereof, and out of the 
fold of Christ. Conference resolutions and 
ecclesiastical opposition to Holiness is kill- 
ing spirituality, drying up the fountains of 
praise and liberality, enervating the minis- 
try and destroying the foundations of our 
Zioit in many places. 

Since writing the above the meeting at 
Dublin has been held, Bro. Morrison wrote 
it up for his paper, The Methodist. His 
spirit, the reader will see, is good; the work 
glorious. Why should men try harder to 



44 The Opposition. 

maintain their ecclesiastical prerogative 
than to get souls converted and sanctified? 
It seems they would let people go to ruin 
rather than have Morrison and Averill save 
them within the limits of their ecclesiastical 
jurisdiction. Does not this remind the 
reader of some things in the lives of Wes- 
ley and his co-workers? 

It will be observed that Bro. Morrison 
confirms my estimate of Bro. Averill. 

Morrison s&ys: "The camp-meeting here 
is interdenominational. The petition that 
came to me to hold the meeting was signed 
by something over 200 citizens of the va- 
rious churches. The presiding elder and 
resident pastor of our church opposed the 
meetings and wrote to me not to partici- 
pate in them. As the meetings were to be 
held in the City Park, and as our church 
was in no way responsible for, and had no 
control of the meetings, I could not, be- 
cause of the opposition of these brethren, 
refuse to preach the great doctrine of full 
salvation to the hungry multitude. We ar- 
rived in the city September 4th. Evangel- 
ist R. L. Averill preached to a good con- 
gregation that night, and the Lord was 
with us. 



The Opposition. 45 

On the morning of Saturday, September 
5th, the presiding elder and pastor came to 
see me and asked me to leave the camp- 
meeting and to take no part in the services. 
Of course I went forward with the work. 
Saturday and Sabbath were great days. 
The people came in great throngs and 
God poured out His Spirit in power. 

Monday morning the elder and pastor 
came and again asked me to leave the 
camp. I was there with a conscience void 
of offense; I was there under the Divine 
leadership, and, how T ever much I might re- 
gret trouble in the church, I was not free 
to leave. I committed the whole matter to 
God and went forward with the work, and 
the Holy Ghost fell on every service. The 
brethren told me I could come before the 
committee of local preachers, who would 
prefer charges, if I wished to do so. I 
was busy with a multitude of convicted 
sinners, and believers hungering and thirst- 
ing after righteousness, and did not meet 
with the committee. I am confident not 
less than twenty-five souls were either con- 
verted or sanctified while the committee was 
in session. The amusing feature about it 



46 The Opposition. 

all was that the wife of one of the local 
preachers came to the tent while the com- 
mittee was at work, and while her husband 
was preparing the charges, she was most 
gloriously sanctified. She shouted and 
testified with great joy. 

The presiding elder wrote me a note tell- 
ing me that I was suspended from the min- 
istry of the M. E. Church, South. This 
suspension came in a day ahead of the 
charges and specifications. T preached 
with unusual liberty that night ; was glad 
to find that God had not revoked my call. 
The power fell on the people. I was noti- 
fied that I could be present at the taking of 
depositions, etc., but remained at my 
blessed task. After the second night our 
tent could not hold the night congrega- 
tions, which stood in great throngs all 
about on the outside, quietly listening. 

All denominations were mingled freely 
in the altar services. Women in sunbon- 
nets and women in diamonds were crying 
aloud at the altar for pardon and for cleans- 
ing. The very best people of the city 
came out in throngs, and while some of 
them did not fully endorse all we said, they 



The Opposition 47 

plainly saw that a mighty work of God was 
in progress, and they bid us God- speed. 

Elegant homes were thrown open to us, 
and carriages were put at our command. 
Our tent was thronged with visitors ; excel- 
lent food and delicious fruit were brought 
to us. We have nowhere met with a more 
cultured and hospitable people than we met 
with at Dublin. We had four sermons a 
day. Bro. Averill and I doing all the 
preaching ; each of us preached twice a 
day and did much of the altar work, but 
the Lord made us strong for the battle. 

Averill is a lovable man, clothed with 
humility and mighty in the Scriptures. He 
turns the light on from every quarter, and 
makes men see their condition and helps 
them to our Saviour. He is very success- 
ful in teaching penitents the way of salva- 
tion. 

The brethren who are after me down 
here are of the Zinzendorfian w T ing of Meth- 
odism. I belong to the followers of Wes- 
ley. As for what the outcome may be at 
my Quarterly Conference, I do not know. 
I liave not lost one minute of sleep over 
the matter, and do not expect to. What- 



48 The Opposition. 

ever may come of it, I have a promise that 
it shall work for good to me, I never 
loved my Church so well as I do now. 
Whatever comes I shall remain within her 
communion and worship at her altar. I 
fully expect to camp in peace on the field 
of battle after Wesleyan Methodism has 
swept modern Zinzendorfianism in confu- 
sion before the onward march of this 
mighty revival. 

During the nine days of the Dublin meet- 
ing we saw 165 persons either converted or 
sanctified. There were many remarkable 
incidents which I cannot now record. The 
young man who brought me a copy of the 
charges and specifications, which were to 
be forwarded to my Quarterly Conference, 
was gloriously sanctified a few days after- 
ward. Two of the local preachers of the 
district swept into the experience. " 

A. C. Bane, of California, and John E. 
Green, of Texas, were both refused loca- 
tion because they desired to evangelize. 
Strange things happen. Some are forced 
to locate because they preach entire sancti- 
fication as pastors, while others are refused 
location lest they preach it as evangelists. 



The Opposition. 49 

The wise man said, ' 'The legs of the lame 
are not equal. " We believe him. We all 
know there is bitter opposition to the labors 
of the evangelist in many quarters. But 
we note that the evangelists are commonly 
"Holiness" men; in fact, it takes the expe- 
rience of sanctification to qualify men for 
effective leadership in revival work. No 
evangelist who throws himself against the 
"Holiness Movement" is meeting with very 
marked success on spiritual lines. Some 
of them are successful in filling the Church 
with unconverted members, but their meet- 
ings are not marked with great spiritual 
manifestations. What we call the "power" 
is seldom seen in those meetings where en- 
tire sanctification is opposed and ridiculed. 
God does not bless the opposition to His 
truth. 

Why this antagonism to evangelists? 
Paul tells us that God gave some evangel- 
ists and some pastors. Why should we not 
array ourselves against pastors as well as 
evangelists? The one is of Divine appoint- 
ment as certainly as the other. It is not 
opposition to evangelists, however, so much 
as to Holiness. When Mr. Moody, a lay- 



50 The Opposition. 

man, held a meeting in Nashville last win- 
ter, the Methodist preachers united in it 
heartily. Though himself in the experi- 
ence of sanctification he is a Calvinist, and 
does not definitely teach and profess it. 
But when Rev. B. Carradine, the fire-bap- 
tized and Spirit- anointed evangelist, a min- 
ister of good standing in the M. E. Church, 
South, held a meeting in the same city, 
very few preachers took any part in it. 
Why? He teaches the old Methodist doc- 
trine of entire sanctification. We repeat, 
the bitterness, the warfare, is against Holi- 
ness rather than against evangelists. In 
proof, we call attention to the career of 
Rev. W. M. Leftwich, and Rev. John P. 
Lowry. These are good and true men, but 
they do not profess and emphasize distinct- 
ly the experience of sanctification. We 
have never known any opposition to them. ' 
Rev. R. G. Pearson, the Cumberland Pres- 
byterian preacher, a good, able and worthy 
man, secures the co-operation of our pas- 
tors, so far as we know, wherever he works; 
but he does not profess and teach sanctifi- 
cation. 

The Bishops tell us that the doctrine of 



The Opposition. 51 

sanctification should be preached and testi- 
fied, but we never hear it preached and 
witnessed to by the opposition to the pres- 
ent "Movement." By the time a man has 
spent his force fighting the Holiness Move- 
ment, he has no strength or spirit left to 
lead others into the experience, and if he 
will examine his own heart he will find a 
spiritual dearth that is appalling. 

The Nashville Christian Advocate and a 
number of other conference organs seem to 
have special spite at the "Holiness Move- 
ment," but we have not heard lately of any 
conversions through the reading of these 
papers, or under the labors of their 
editors. While they are sitting in their 
sanctum writing editorials against the 
"Holiness Movement," or preparing par- 
agraphs the meaning of which the way- 
faring man, though a fool, need not mis- 
understand, God's fire- baptized Holiness 
evangelists are busy bringing the lost to 
Christ. There is one lesson these editors 
had as well learn, and that is, that the op- 
position will kill their papers. Every pa- 
per that fights the Movement is on the 
down grade. Note the subscription list of 



52 The Opposition. 

the Nashville Christian Advocate under its 
present editorial management. People do 
not care for literature that takes the heart 
out of their experiences. Boland's "Prob- 
lem of Methodism" has been more thor- 
oughly advertised than any Southern book 
published within the last ten years, and 
yet other books advocating the experience 
which it condemns, with one- tenth the ad- 
vertising it has had, have secured larger 
circulation. Preachers who fight the ' 'Holi- 
ness Movement" find themselves shorn of 
power, and preaching to empty pews; while 
those who preach the experience have their 
souls filled with glory, and as a rule their 
churches are overflowing with congrega- 
tions. 

Brethren, God is with this "Movement," 
and the advice of Gamaliel (Acts 5) is to 
the point. If this Movement be of God, 
you will not be able to overthrow it, for 
you will be fighting against the Almighty. 

If it be of men, it will come to naught 
without you wasting your strength upon 
it. Conference resolutions and ecclesias- 
tical thumb-screws can never meet the is- 
sue. These methods are out of date; error 



The Opposition 53 

can only be refuted by the preaching of 
truth. If the Movement is false, the teach- 
ing erroneous, enter your closets and on 
bended knee with open Bible forge the 
weapons with which to crush it from your 
pulpits. If truth is with you, success will 
crown your effort; but we give you warning 
now, the gag-law and ecclesiastical pro- 
scription will never stop this movement, 
which has for its motive the glory of God 
and the good of men. If those who antag- 
onize this great cause felt safe in the posi- 
tion they occupy, they would meet the is- 
sue like men of God on their knees and in 
their pulpits. Their gag -law methods in- 
dicate the weakness of their cause. It is 
characteristic of error to fight truth from 
the entrenchment of law and authority. 

The writer is willing to meet any cham- 
pion who comes properly indorsed by the 
leaders of the opposition, who will provide 
a suitable place for the gathering, in a city 
of not less than 5,000 population, on the 
following proposition, Pickett to affirm : 

The Scriptures and the " Standards " of 
the Methodist Church teach that Entire 



54 The Opposition. 

Sanctiflcation is a work of grace wrought 
in the soul subsequent to Regeneration. 

This embodies the teaching of our ' 'Holi- 
ness Movement," and we are willing to face 
the world in its defense without carnal 
weapons, but through the power of God. 



CHAPTER IV. 

SOME LESSONS FROM HISTORY. 

It is a strange and sad fact that all the 
great revivals, religious upheavals of the 
world, have had to fight their way to vic- 
tory through ecclesiastical opposition. It 
has been so in all the ages. Beyond ques- 
tion there is a place for the Church; we 
have no sympathy with what is popularly 
known as ' ' come- out-ism. " The opposition 
to all churches and to all ecclesiastical or- 
ganization is evil and hurtful, and with it 
we have no sympathy. We belong to and 
heartily believe in the Southern Methodist 
Church ; we love it ; its pastors, presiding 
elders, bishops, people, papers, and institu- 
tions in general; but yet we are not blind 
to the fact we have just stated, namely, that 
ecclesiasticism has forever stood in the 
path of great religious reformations and 
marked religious upheavals. "We do not 
know of an exception. Noah was a preach- 
er of righteousness in the midst of a per- 
verse and crooked generation. He warned 
55 



56 Some Lessons from History. 

the then-existing world of the coming flood, 
and strived manfully to bring men to re- 
pentance ; but he signally failed. We can 
not believe that there was no Church in his 
day. Surely the world was not without 
some religious organization, but Noah found 
no help or sympathy from the Church of 
his time; he warned, pleaded, and prophe- 
sied in vain. It was so in the days of the 
prophets. 

Isaiah and Jeremiah were opposed, ridi- 
culed and hated by the Jewish Church. 
Ecclesiastics, kings and high-churchmen 
were adverse to the religious teachings and 
warnings of these holy men of God. They 
strove faithfully to save their nation, to 
lead their people back to God and holiness, 
but they failed. The Church leaders, the 
dignitaries, were against them. They 
brought the messages of God and the 
warnings of the Almighty to the people; 
but they were met with opposition and with 
the cry " fanatic." 

Jesus himself, the Leader and founda- 
tion of the Church, the Redeemer of men, 
was not encouraged by the ecclesiastics of 
His day. They despised His teachings, 



Some Lessons from History. 57 

flung the charge into His face that He was 
possessed with the devil. He was consid- 
ered a madman, a disturber of the peace, a 
crank. We all know, who have studied 
our New Testament history, that the oppo- 
sition to him was led by the ecclesiastics, 
and not by the common people. It was the 
scribes and priests who tried to entangle 
Him and sought His destruction. "The 
common people heard Him gladly." They 
saw His marvelous works and were stirred 
to their hearts' depths thereby. They 
sought His unctious ministry, and their 
souls were melted. But from the learned 
doctors, the robed and bejewelled priests, 
the cry was made, "Away with Him, He is 
a blasphemer.' 1 

The Master would win a following on 
one day, only to see it melt away through 
ecclesiastical denunciation and persecution 
the day following. The word was heard — 
" Have any of the rulers believed on Him " 
—showing how absolutely the membership 
was held under the thumb of the officials in 
the ecclesiasticism that dominated the Jew- 
ish Church. The Gospel of Christ was too 
spiritual, too deep and pungent, too soul- 



58 Some Lessons from History. 

piercing and powerful for the scribes and 
pharisees. They felt as the " Resolution - 
ists " of some of our conferences claim for 
themselves, that they were masters of the 
situation. They could not see the need of 
street meetings, and of religious campaigns 
in the wilderness, such as were conducted 
by the lowly Nazarene, whom they consid- 
ered a tramp and a heretic. And they were 
honest in this. We bemoan their blindness 
and bewail their sin, while yet our elders 
are guilty of the same kind of folly in re- 
jecting a movement which has upon it the 
manifest seal of God's approval. The Lord 
of hosts endorses this great " Movement" 
for which we plead. His blessing is on it 
regardless of priestly denunciations. Halle- 
luiah! 

The early disciples were despised; they 
had to do their work in the face of the 
mob; they were threatened as disturbers 
of the peace; they were jailed; were brought 
before the tribunals, and finally perished at 
the instigation of men high in the Church. 
The Jewish priests and bishops found 
themselves unable to cope with the invin- 
cible logic and overwhelming spiritual 



Some Lessons from History. 59 

power of the apostolic ministry; according- 
ly they resorted to "Resolutions" and 
"Whereases " condemning the new "Move- 
ment " and calling upon their people as did 
our Dublin preachers, to not give the coun- 
tenance of their attendance to the meetings 
of the heretics. But God was with the 
Apostles, • and blessed their ministry, 
whether their licenses were renewed or 
not. 

When a set of preachers lose power with 
God and all grip upon the consciences of 
men, so that their ministry is barren and 
their work fruitless, they take it upon 
themselves to prevent others doing the 
work at which they have failed. We never 
heard of the Apostles ' ' resoluting " against 
independent religious work, except at one 
time; and they got a reproof then that set- 
tled them forever on that line of work. It 
occurred on this wise, John was presiding 
elder of the Jerusalem District (might as 
well have been Waco or Dublin), and he 
found some unlicensed evangelist in the 
field, usurping what he considered his pre- 
rogative of casting out devils. H^ prompt- 
ly denounced the new movement as irregu- 



60 Some Lessons from History. 

lar and condemned the obscure little evan- 
gelist for doing work that belonged to the 
" truly loyal." Had he reduced his " Reso- 
lutions " to writing they would have doubt- 
less declared in favor of casting out devils, 
but have insisted that it be done by the 
regularly constituted ' ' Authorities, " k ' de- 
cently and in order." 

With much pomp he reported the case to 
his Lord, 4t Master, we saw one casting out 
devils in Thy name; and we forbade him, 
because he folio weth not with us." (He is 
not under appointment of the Bishop.) 
And Jesus said unto him, ' ' Forbid him 
not; for he that is not against us is for us." 
(Luke 9:49,50.) 

"We never hear of John condemning the 
" irregulars " after this. The Master's re- 
proof had settled his bossism. From hence- 
forth John was willing for any man to cast 
out devils who had the faith and the power 
to do it. But John is in heaven, and his 
successors in the nineteenth century have 
forgotten the lesson imparted to this zeal- 
ous disciple. From these lessons we learn 
that the thumb-screw method fits better 
with a defunct Judaism than with an Apos- 
tolic Christianity. 



Some Lessons from History. 61 

As it was in the days of Noah and of 
Christ, so has it ever been. Luther, 
Zwingli, Wycliffe, Huss, and other reform- 
ers had to preach their way through blood 
and fire, till the Reformation was born and 
the shackles of the Romish Hierarchy were 
broken. The Pope was against them, 
priests, bishops, archbishops, and cardi- 
nals; conferences, synods and councils con- 
demned them; they were denounced, hated, 
and some of them martyred for their inde- 
pendent religious work. But they prayed, 
studied their Bibles and preached the Word 
fearlessly and, with the blessing of God, 
triumphantly. The secret of it was that 
God was with them, and no opposition of 
error and falsehood could stand before 
them. They were fearless because they 
were right. And it is just so to-day ; there 
cannot be found a more fearless and invin- 
cible set of people than those whose hearts 
are all aglow with the fires of full salva- 
tion. Opposition but increases zeal, perse- 
cution simply intensifies faith and courage, 
thus furthering the glorious work. 

My brethren, study the facts of history; 
in your closets on bended knee go through 



62 Some Lessons from History. 

your Bibles, and with strong cryings and 
many tears, obtain from God the light and 
unction of His Holy Spirit, and you will 
never again feel like throwing yourselves 
across the path of the "Holiness Move- 
ment." Neither man nor devil can stand 
before it. It is moving forward to the day 
when the coming King shall be crowned. 

Our brethren of the resoluting persua- 
sion should re-read the life of "Wesley, the 
Journal of John Nelson, and the History of 
the Rise and Progress of Early Methodism. 
Consider how, after John Wesley was shut 
out of the Church in his day, he was forced 
to preach his gospel from the tombstone 
beneath which his father lay. Hear him 
condemned by bishops and denounced by 
priests who flourished on fat salaries while 
the people perished in their sins. See 
Wesley and his co-laborers driven from the 
churches, preaching in the highways and 
hedges and proclaiming the unsearchable 
riches of God's grace. The God of glory 
and of grace was with them in mighty 
power. In the fields and on the commons 
they met the multitudes who were perish : 
ing, and broke to them the bread of life; 



Some Lessons from History. 63 

while lifeless, and often impure, priests 
fulminated charges of heresy against them 
and condemned them as disturbers of the 
peace. 

It is high time that some men in our day- 
should acquaint themselves with the facts 
of our early history as a people. You will 
find John Wesley emphasizing in all his 
ministry the doctrine of entire sanctifica- 
tion, and gathering about him multitudes of 
those who professed the blessed experience 
of perfect love. He said, ' ' A man that is 
not a thorough friend to Christian perfec- 
tion will easily puzzle others, and thereby 
weaken, if not destroy, any select society." 
(Vol. 7, p. 238.) Again we hear him say, 
concerning the doctrine of sanctification, 
"If we can prove that any of our local 
preachers or leaders, either directly or in- 
directly, speak against it, let him be a local 
preacher or leader no longer. I doubt 
whether he should continue in the society ; 
because he that could thus speak in our 
congregation can not be an honest man. " 
(From a letter to Adam Clarke, Vol. 7, p. 
206.) 

We wonder what Mr. Wesley would do 



64 Some Lessons from History. 

with the presiding elders of Waco and 
Dublin Districts, and the preachers of the 
conferences from which emanated the won- 
derful "Resolutions" which appear in our 
preceding chapter. We judge he would 
turn them out of the conference, if not ex- 
pel them from the Church, because of their 
opposition to that which he himself de- 
nominated "the grand depositum which God 
hath lodged with the people called Meth- 
odists." 

Christ fought His way to victory, and so 
did Methodism. General Booth had a simi- 
lar struggle when he inaugurated the 
great movement which is to-day one of the 
mightiest factors in the religious world. 

The Salvation Army was not rocked in a 
cradle of wealth and fed from golden bowls 
with silver spoons. It came into the 'world 
in the face of intense opposition, and fierce 
was its struggle with ecclesiastical bigotry 
and churchly opposition until, through the 
power of God, it broke every shackle, and 
in God-given strength it has shaken the 
world. 

The Holiness Movement, like early Meth- 
odism, and the Salvation Army, will con- 



Some Lessons from History. 65 

quer its foes and gain its own trophies be- 
cause God is with it. 

A thousand D.D.'s are not heavy enough 
to crush it, nor can the resolutions of a 
thousand conferences bind it. The voice 
of God in her midst says, "Go forward!" 
and the Pentecostal power will enable her 
to do its bidding. Blessed be the God of 
the Holiness Movement, of Elijah, of the 
Pentecost. Though we are a small band, 
we are fearless, while our Captain's cheer- 
ing voice rings down the ages, ' ; Lo! I am 
with you alway." 



CHAPTER V. 

THE MOVEMENT NEEDED. 

We have had the Gospel commission on 
our hands for more than eighteen hundred 
years. In its beginning it swept out as if 
it would conquer the world in a century; 
but as the sanctified fire that burned in the 
hearts of the Apostles from Pentecost died 
out, the Church lost its power, the fearful 
Apostasy resulted, and the Dark Ages, 
with all their sin, superstition and blind- 
ness followed. Although Christ said, "Go 
ye into all the world, and preach the Gos- 
pel to every creature," yet a very small 
part of the race is truly evangelized. The 
greater part of the world is lying, in these 
closing years of the nineteenth century, 
under the blight of heathenism, sin and 
idolatry. The population of the globe is 
estimated at fifteen hundred millions, of 
whom only six hundred millions have ever 
seen a Bible or heard the Ten Command- 
ments. 

66 



The Movement Needed. 67 

The commission is not being carried out; 
the world has not been, and at the present 
rate will not soon be, reached with the 
Gospel. When stopping to consider the 
benighted condition of China's millions and 
Africa's sin-cursed hordes, or the lot of the 
blood-thirsty millions under Mohammedan 
rule, we may take a glimpse at the condi- 
tion of the Christian nations. All Europe 
is burdened with standing armies and 
loaded to the gunwales with munitions of 
war and weapons of destruction. 

Christ is the Prince of Peace; but the na- 
tions are thirsting for war. England stands 
foremost among the Christian nations, yet 
she has forced her soul-destroying opium 
traffic upon China and India. Our own 
loved land ranks with England as a Chris- 
tian nation, and yet in violation of all the 
spirit of Christ and the teachings of our 
Holy Gospel she is flooding the Benighted 
Continent with her infernal liquor traffic. 
The same ships that carry missionaries to 
teach the way of life to the poor idolaters 
of Africa are commonly loaded with rum to 
sink them still lower in their degradation 
here, and to hurl them yet deeper into th€ 
depths of hell hereafter. 



68 The Movement Needed, 

An army of five hundred thousand in 
this land of churches and Sabbaths is en- 
gaged in dealing out damnation for cash. 
When the liquor traffic can gather such a fol- 
lowing as that, we may not, with any de- 
gree of consistency, call ourselves a Chris- 
tian nation. 

Covetousness is pronounced by the Apos- 
tle to be idolatry, and yet it abounds on 
every hand. Men live for gold, and for it 
barter their character, their conscience and 
their souls. Paul tells us that the love of 
money is the root of all kinds of evil, and 
the illustrations of the truthfulness of his 
statement may be found on every side. 
Not all the thieves are in jail, nor would 
the prisons hold them. Trickery, fraud, 
peculation may be seen all about. Gam- 
bling and conscienceless speculation may 
be found on every side. For money, char- 
acter is bartered, souls wrecked, life beg- 
gared, and all manner of crimes perpe- 
trated. Man sells his soul, and woman 
even barters her virtue and her heaven for 
gold. This money worship is th« essence 
of idolatry. 

Selfishness is the root of all sin; in it 



The Movement Needed. 69 

the love of money flourishes. Jesus Christ 
says, ' ' If any man will be my disciple, let 
him deny himself, take up his cross and 
follow me." But the emasculated Gospel 
that is to-day preached from many pulpits 
will never bring the people unto a life of 
self-denial. The spirit of selfishness is 
rather cultivated than restrained in the 
fashionable churches of our times. Many 
preachers care more for plug hats, with 
D. D. appended to their names, than ;for 
revivals of religion. They frequently strive 
harder to be known as star preachers than 
as soul winners. On the other hand, the 
people are given up to fashion and folly. 
Within the four walls of many fine churches 
may be found great wealth and boundless 
extravagance. Women in silks and satins, 
bedazzled with jewelry, sit on cushioned 
pews to hear the sermonettes of their 
broadclothed D. D. pastors. And men sit 
by their sides full of worldliness and lust, 
with never a prayer and no serious thought 
of God and eternity. In many of our 
churches the years come and go with no 
revival and with practically no real effort 
to save the perishing. 



70 The Movement Needed. 

Within hearing of the bells of these same 
churches men lie rotting in ^unkenness 
and vice, and women, pale, emaciated and 
threadbare, mourn away their lives in sor- 
row, while their children cry in hunger. 
My brethren, the churches are not reach- 
ing the case, and the so-called Grospel of 
the day is not doing full, Apostolic duty m 
bringing the lost ones home to God. 

The liquor traffic, with its two hundred 
and forty thousand saloons, and with its 
thousands of distilleries and breweries, and 
its millions of votaries and slaves, is mov- 
ing onward as a horrible Juggernaut 
crushing out the life of humanity, and 
hurling the souls of its victims into ever- 
lasting hell. And yet this hellish traffic 
has the sanction and the ballot-box support 
of half of the church members, who dis-| 
grace the Christianity of our times. Pro- 
hibition could carry this nation at the next 
election if the church members were not 
more devoted to Democracy or Republican^ 
ism than to Christ and souls. In the face of 
the evils that we name, it seems that there 
is need for the " Holiness Movement, with 
all its best energies and its mightiest, God| 
given power. 



The Movement Needed, 71 

Look at the Sabbath desecration of our 
times. Five hundred thousand railroad 
men know no sweet Sabbath day of rest. 
Five millions of Sunday newspapers are 
scattered abroad every Sabbath day to em- 
ploy the time of the newsboys and under- 
mine the conscience of the land. Markets 
are run on the Lord's day. Sabbath is the big 
day with the livery stables. Ice is peddled 
through our streets. Saloons do a flourish- 
ing business through the back doors. Beer 
gardens flourish. Excursions are crowded; 
and all manner of wordliness abounds. 

Instead of stemming the tide and turning 
back these forces of evil, the Church be- 
comes a willing patron of them, and even 
many preachers may be found who patron- 
ize the Sunday train, subscribe for Sunday 
newspapers and buy their Sunday ice, and 
frequently cigars, on the holy day. We 
have known preachers to ride to their ap- 
pointments on the Sunday train, and while 
puffing their cigar, buy and read the Sun- 
day newspaper. And we have found these 
same preachers to be opponents to the doc- 
trine and experience of entire sanctifica- 
tion. We are not surprised. A plug hat 



72 The Movement Needed. 

D. D. puffing his cigar and riding rough- 
shod over the Sabbath day, entertaining 
his audiences with lectures .on "Proto- 
plasm" and " The Origin of Species," in- 
terlarding it with an occasional tirade 
against "the sanctification cranks," is a 
poor representative of the Gospel, and we 
are not surprised when he finds it in his 
heart to fulminate from press and platform 
against the holiness evangelists and the 
camp-meetings, papers and preachers who 
testify and teach the doctrine. 

Our Brother Sawyer, presiding elder of 
New Orleans District, has pointed out very 
clearly and forcibly the worldliness of the* 
church. He finds that dancing and the- 
atre-going abound, that revelling, card- 
playing and dealing in futures are to be 
found in high places and low. He has ut- 
tered some very clear and strong things 
touching this question. But the good 
brother has failed to see that the preach- 
ing of holiness is the best remedy known 
to God or man for this state of things. 
There is one thing certain: he will never 
be troubled by these vices among the pro- 
fessors of perfect love. The trouble is, 



The Movement Needed. 73 

that many preachers spend more strength 
and time in fighting sanctification than 
they do in condemning sin. If our breth- 
ren will change their tactics and spend 
their force preaching full salvation and 
making war upon sin, they will accomplish 
more for God and humanity. The " Holi- 
ness People " may not be perfect — they are 
not ; but they are united against the terri- 
ble evils that flood the Church and block 
the progress of the Gospel. We do not 
teach human perfection, we do not profess 
to be perfect, from a physical or mental 
standpoint, but we do claim, by the blood 
of Christ, a freedom from the love of the 
world, a triumph over the "old man" of 
sin, that enables us to stand squarely and 
fairly, and forcibly and faithfully against 
all manner of worldliness and vice, because 
the love of God is made perfect in us. 

Surely, in the face of the evils that sur- 
round us, the vices that oppose us, and the 
worldliness that fetters us, we need all the 
holiness we can get. We need that perfect 
love that casteth out fear, that we may suc- 
cessfully combat the forces of sin which 
abound in our midst. Give the " Holiness 



74 The Movement Needed, 

People " a right of way, allow the doc- 
trine to be preached and the experience to 
be obtained and professed, and we promise 
a successful war against sin in all its forms 
by which many may be redeemed and pre- 
pared to meet Jesus in glory when He 
comes. 

As it is, our own efforts are weakened 
and our hands almost tied by the unreason- 
able antagonism that faces us even in our 
beloved Zion. 

We beg for co-operation, fellowship and 
brotherly love that we may hasten on in 
the path of duty doing our Master's bid- 
ding, rescuing the perishing and elevating 
the standard of holiness among the people. 



CHAPTER VI. 

HOLINESS THE QUALIFICATION FOR SERV- 
ICE. 

''Tarry ye in the city of Jerusalem, until ye be 
endued with power from on high."— Luke 24:49. 

• 4 He shall baptize you with the Holy Ghost 
and with fire."— Matthew 3:11. 

The baptism with the Holy Ghost and 
with fire brings both purity and power. 
There can not be power till there is purity. 
God will not fill the unsanctified with that 
peculiar unction which we call "power." 
Preachers and people everywhere, who 
have been converted, are desiring "the 
power" for service, but there are many who 
are unwilling to seek first the necessary 
purity, and they never secure the longed- 
for power. 

We will give an illustration of this from 
the Old Testament and one from the New 
— from the one, Isaiah, the prophet; from 
the other, the College of Apostles. 

Isaiah was a man of God, he was in com- 
munication with his Lord, according to the 
chronology of Archbishop Usher, he had 
75 



76 Holiness the Qualification for Service. 

been a prophet for two years when he re- 
ceived the purifying, of which we find the 
record in the Sixth Chapter of his prophecy 
(verses 1-8). How long he had been a 
Christian we know not; but it is evident 
that God would not call to the prophetic 
office an unconverted man. He tells us that 
in the year of the death of King Uzziah he 
saw the Lord sitting upon his throne, high 
and lifted up, while his train filled the 
Temple. He describes the seraphim — those 
shining ones that dwelt in the immediate 
presence of their Maker. Their souls were 
glowing with the glory of the Celestial 
Temple, and the prophet tells us "One cried 
unto another and said, holy, holy, holy is 
the Lord of Hosts, the whole earth is full 
of his glory." The power of God was pres- 
ent while these archangels were crying 
holy, for the prophet says "The posts of 
the door moved at the voice of Him that 
cried." And the fire of God was present, 
for he tells us "the house was filled with 
smoke." 

Thus we find that the power and fire of 
God accompanied the seraphic preaching 
of holiness, and the result was, a deep and 



Holiness the Qualification for Service. 77 

pungent conviction seized the soul of the 
prophet. The presence of God and the 
preaching of holiness did the work. The 
prophet forgot that he was a preacher, and 
cried out as though he were a lost soul, 
under the intense conviction of the hour, 
"Woe is me! for I am undone; because I 
am a man of unclean lips and I dwell in the 
midst of a people of unclean lips: for mine 
eyes have seen the King, the Lord of 
Hosts." It is always so; when the beauty 
of the Lord is seen, and the fiery message 
of holiness reaches the hearts of the men 
of God, it produces a pang of conviction 
like unto that which seizes the sinner be- 
fore his conversion. Those who fight holi- 
ness are so far adrift from God that "they 
know not what they do." 

If we could bring the bitterest opponent 
of entire sanctification into the presence of 
the King, and let him see the Lord high 
and lifted up, and hear the cry of the ser- 
aphim, "holy, holy, holy is the Lord of 
Hosts," the opposition of his heart to holi- 
ness would cease forever. Isaiah felt his 
need of cleansing. Not that he was a wick- 
ed man, for he was not; he was a godly 



78 Holiness the Qualification for Service, 

man, a servant of the Most High; but that 
seraphic message stirred his soul to its 
depths, and gave him a view of his native 
depravity that he had never had. When 
the light of God is turned in upon the soul, 
although truly regenerated, there is re- 
vealed a depth of carnality that brings the 
cry, "Woe is me." 

Devereux Jarrett, a great revivalist in 
the days of Bishop Asbury, said, "One of 
the doctrines, as you know, which we par- 
ticularly insist upon, is that of a present 
salvation; a salvation not only from the 
guilt and power, but also from the root of 
sin; a cleansing from all filthiness of flesh 
and spirit, that we may perfect holiness in 
the fear of God; a going on to perfection, 
which we sometimes define by loving God 
with all our hearts. Several who had be- 
lieved were deeply sensible of their want 
of this. I have seen both men and women, 
who had long been happy in the sense of 
God's pardoning love, as much convicted on 
account of the remains of sin in their hearts, 
and as much distressed for a total deliver- 
ance from them, as I ever saw any for justi- 
fication. Their whole cry was: 



Holiness the Qualification for Service. 79 

'Oh, that I now the rest might know, 

Believe and enter in! 
Now, Saviour, now the power bestow, 
And let me cease from sin.' " 

Thus we see that under the preaching of 
Holiness in the days of our first bishop, 
the same results were produced as those 
wrought by the same preaching through 
the glorious seraphim upon the heart of the 
prophet Isaiah. The conviction was deep 
in both cases, and it was not the conviction 
for pardon of sin, but for the cleansing from 
innate depravity. Mr. Jarrett continues, 
' 'I have been present w x hen they believed 
that God answered this prayer, and be- 
stowed this blessing upon them. I have 
conversed with them several times since, 
and have found them wholly devoted to 
God. They all testify that they have re- 
ceived the gift instantaneously, and by sim- 
ple faith. We have sundry witnesses of 
this perfect love who are above all suspi- 
cion." 

Jarrett was an Episcopalian but Bishop 
McTyeire adds, "This reads as if a Methodist 
had written it." [Our italics.] (McTyeire's 
History of Methodism, pp. 304, 305.) Bishop 



80 Holiness the Qualification for Service. 

McTyeire being judge, Methodism is his- 
torically committed to the second blessing 
doctrine of entire sanctification. Then 
what of those in her fold who fight it? 

We will now return to the prophet's ex- 
perience. When conviction wrung the cry 
from his soul, "I am undone," the Lord 
heard him and sent deliverance in a bap- 
tism of fire. He says, ''Then flew one of 
the seraphim unto me, having a live coal 
in his hand, which he had taken with the 
tongs from off the altar; and he laid it upon 
my mouth, and said, Lo, this hath touched 
thy lips; and thine iniquity is taken away, 
and thy sin purged." What will our 
brother of the Zinzendorfian school do with 
this case? Isaiah was a true man of God 
beyond question, and yet the sight of the 
inbred sin of his soul produced great con- 
viction and wrung the cry of anguish from 
him. God answered his prayer and the fire 
burned out the dross of carnality. He was 
not thoroughly cleansed until that hour. 
If there are those who "got it all at con- 
version" they have made more rapid prog- 
ress than the evangelical prophet of the 
olden time. He needed the second cleans- 



Holiness the Qualification for Service. 81 

ing, the purging by lire, and, thank God! 
he obtained it. Now, what was the result? 
What effect did this purging from inbred 
sin produce? It prepared him for the w T ork 
of the Lord. He could thenceforth face 
persecution and contumely, and bravely de- 
clare the whole counsel of God. His own 
record of the case is given thus, "I heard 
the voice of the Lord saying, whom shall I 
send, and who will go for us? Then said 
I, Here am I; send me." He was ready to 
go; the blessing of sanctification had pre- 
pared him for any service, however diffi- 
cult. 

It is this blessing which has permeated a 
large part of Africa with the gospel 
through Bishop Wm. Taylor's self-support- 
ing missions, placed three hundred mis- 
sionaries without any certain salary at the 
call of A. B. Simpson among the be- 
nighted nations, and planted a corps of 
five hundred zealous Christian workers 
under the leadership of J. Hudson Taylor 
in the heart of sleepy, sin-cursed China. 

The Salvation Army is a wonderful illus- 
tration of the point we are now discussing. 
General Booth has learned that his work- 



82 Holiness the Qualification for Service, 

ers are not qualified to face the world's op- 
position without the blessing of perfect 
love. Experience has taught him that none 
but the wholly sanctified can go through 
the slums into hovels of poverty, and dens 
of vice, and do successful work. Those 
who have not received the fiery baptism 
can not face the dirt and filth and crime, 
with showers of over-ripe eggs and rocks. 
But w T hen his converts receive their Pente- 
costal experience they are prepared to 
rescue the perishing and bring the lost and 
wandering home to God. Hence the army, 
if we are not misinformed, never sends out 
as officers and leaders those who have not 
been made perfect in love. And this 
blessed experience accounts for their mar- 
velous success among a class of people 
who have not been reached by the churches. 
It takes the sanctified experience to do 
effective work among the sin-degraded and 
outcast of society. The average church 
vacates the field and moves up town, but 
the Salvation Army and the Holiness Peo- 
ple in general, hold their meetings on the 
streets, in vacated saloons, in prisons and 
penitentiaries, on the squares and com- 



Holiness the Qualification for Service. 83 

mons, in the face of dangers and assaults, 
as well as in places of refinement and wel- 
come. Had the Church maintained the 
Apostolical experience of perfect love, it 
would long since have girdled the globe 
with the glorious gospel, and thus have 
prepared the way for the Millennial glory. 
But in the loss of sanctification the Church 
has fallen a prey to the world, and is to-day 
loaded with formality and worldliness. 
Hence its lack of power. 

My brethren, let us return to the old 
paths. 



CHAPTER VII. 

HOLINESS THE QUALIFICATION FOR 
SERVICE (CONTINUED). 

"Ye shall receive power, after that the Holy 
• Ghost is come upon you: and ye shall be wit- 
nesses unto me, both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost 
part of the earth." (Acts 1:8.) 

There can scarcely be found a better 
illustration of our proposition than the 
Apostles; they were chosen of Christ in 
person; they lived in direct fellowship with 
Him for about three years; they saw His 
miracles; heard His gracious words, and sat 
under His burning ministry. They were 
in constant touch with Him, studying His 
doctrines and learning His will from His 
own life, words and work. Blessed privi- 
lege! 

We can scarcely believe that they were 
unconverted men during all this time. 
Surely Christ would not choose sinners, 
ungodly men, to follow Him in His earthly 
ministry. They were His bosom friends, 
His chosen companions. They were familiar 
84 



Holiness the Qualification for Service. 85 

with all His personal life, and intimate with 
all His doctrines and counsels. The influ- 
ence of His gracious life certainly affected 
their lives. He was the Master, they were 
the pupils. They had every help that 
might be gained from constant contact with 
the wonderful God-man. Were they un- 
converted? Did they not know the grace 
of God till the Pentecost? There are those 
who, to break the force of the second 
blessing doctrine of entire sanctification, 
would make these disciples of Christ sin- 
ners. We claim they were Christians, con- 
verted men. To the proof: 

1. They were preachers. Either they 
were converted, or Christ chose sinners for 
His companions, disciples, and representa- 
tives before the world. Who can think He 
would choose ungodly men to represent 
Him ? # 

2. He ordained them and bestowed upon 
them power to cast out devils, to heal the 
sick, and "to do many wonderful works." 
(Mark 3:14, 15.) 

3. "They forsook all to follow Him 
(Matt. 19:27, 28), and had the Divine rev- 
elation that He was the Son of God, which 



86 Holiness the Qualification for Service. 

revelation is the foundation of the Church 
according to the words of Christ. (Matt. 
16:16-18.) 

4. In the seventeenth chapter of Saint 
John the Master himself settles the status 
of the Apostles beyond controversy. And 
in so doing He establishes beyond question 
the doctrine for which we contend. A brief 
analysis of this chapter must suffice. Let 
the reader study it for himself carefully. 
In proof that they were converted we have 
the following (verse 6), "I have manifested 
thy name unto the men which thou gavest 
out of the world: Thine they were, and 
thou gavest them me; and they have kept 
thy word. " Here we have the Divine mani- 
festation of God to them and their obe- 
dience to God's word. In verse 8, he said, 
"They have received thy word and have 
known surely thaU I came from Thee." 
Who can believe that they were sinners in 
view of this declaration of Christ? Again, 
(verses 14, 16,) He declares, "They are not 
of the world, even as I am not of the 
world." This could never be said of the 
unconverted, who are necessarily and es- 
sentially "of the world." He repeated in 



Holiness the Qualification for Service. 87 

verse 14, "I have given them Thy word," 
and added, "the world hath hated them." 
Thus the line of demarcation is clearly 
drawn. They are on the side of Christ 
against the world, and the world is arrayed 
against them, because of their devotion to 
the Divine Christ. 

As if to settle forever the Zinzendorfian 
theory of sanctification the Master said 
(verse 9), "I pray for them; I pray not for 
the world, but for them which thou hast 
given me; for they are Thine." Jesus did 
not mean to say that He never prayed for 
sinners, for He did on the cross pray for 
His murderers. The meaning is simply 
this : The prayer I am now offering for the 
sanctification of the disciples is not adapted 
to sinners. The world has no lot or part 
in the experience of entire sanctification. 
It is for those who are not of the world, 
and those only. The burden of the prayer 
is in one single verse (17), "Sanctify them 
through Thy truth. " This teaches (1) That 
they were not yet sanctified; and (2) God 
only can sanctify them; (3) Christ willed 
their sanctification. As they were willed 
to be sanctified, though already converted, 



88 Holiness the Qualification for Service, 

Zinzendorfianism is untrue. As God only 
could sanctify them, &V-& it was made a mat- 
ter of prayer, the growth theory is untrue. 
But there are those who say that we must 
die to be sanctified. Jesus annihilates this 
error also (verse 15), "I pray not that Thou 
shouldest take them out of the world, but 
that Thou shouldest keep them from the 
evil." The revised version has it, "the 
Evil One." Thus we see that sanctification 
does not mean death, and is not necessarily 
at death; for though they w r ere to be sanc- 
tified, they were not to be taken out of the 
world thereby. 

There are those who contend that sancti- 
fication was only for the Apostles, and we 
are sometimes told that it was to enable 
them lo work miracles; but we must re- 
member that they had been doing the won- 
derful works of * God for three years when 
this prayer was offered, and that it was not 
for them alone is settled by the language 
of Christ himself (verse 20), 4 'Neither pray 
I for these alone, but for them also which 
shall believe on me through their word; 
that they all maybe one; as Thou, Father, 
art in me, and I in Thee, that they also 



Holiness the Qualification for Service. 89 

may bo one in us; that the world may be- 
lieve that Thou hast sent me." The prayer 
was for the sanctification, then, not only of 
the disciples, but of all believers. Still 
the world, unbelievers, have neither part 
nor lot in this prayer. But it does apply 
to all who are children of God by faith. It 
is the doctrine of Christian unity, as the 
words above quoted prove, and as may also 
be found in the following* (Hebrews 2:11): 
• 'Both he that sanctifieth and they who are 
sanctified, are all of one; for which cause 
He is not ashamed to call them brethren." 
Reader, remember, when you hear people 
lamenting the lack of unity among the peo- 
ple of God, that the remedy is to be found 
in sanctification. It is the doctrine of one- 
ness among the children of God. In our 
•'Holiness" meetings you can not tell Meth- 
odists, Presbyterians, Baptists and Chris- 
tians of other denominations apart. They 
look alike, pray alike, sing alike, shout 
alike, and love God and humanity alike. 
Praises be to the God of Holiness ! 

We have abundance of proof that the 
disciples were not wholly sanctified before 
the Pentecost, still that should be settled 
by the fact just given above, that Christ 



90 Holiness the Qualification for Service. 

prayed to the Father to sanctify them. He 
did not pray for their conversion, but testi- 
fied that they were already converted. It 
were foolish to pray for their sanctification 
if it had already been accomplished. But 
we give other proofs of their need of this 
blessing : 

5. They were revengeful. 

Jesus sent messengers into a Samaritan 
village to secure entertainment for Him, 
but His forerunners were rejected because 
they were going toward Jerusalem. This 
spiteful treatment angered the Apostles, 
who were not yet perfected in love. So, 
' ' when His disciples, James and John, saw 
this, they said, Lord, wilt Thou that we 
command fire to come down from heaven 
and consume them, even as Elias did?" 
But He turned and rebuked them, and 
said, * * Ye know not what manner of spirit 
ye are of, for the Son of man is not come 
to destroy men's lives, but to save them." 
(Luke 9, 52-56.) Though these disciples 
were men of God, though they loved 
Christ, and, doubtless, loved humanity, yet 
they had not that spirit of gentleness and 
non-resistance which should ever charac- 
terize the true Christian. They felt, no 



Holiness the Qualification for Service. 91 

doubt, that it would be but right to take 
vengeance upon the Samaritan sinners who 
rejected them and the Lord. The spirit of 
resentment is in the Church, and yet we all 
know it is not like the spirit of the gentle 
Christ, who taught us to love our enemies, 
and to pray for those who despitefuliy use 
us and persecute us. (Matthew 5, 44-48.) 
It will not do to say that James and John 
were not converted, for Jesus Himself tes- 
tified, ' ' They are not of the world, even as 
I am not of the world." 

6. They were place-seekers. 

We suppose many of the preachers would 
not like to be crowded with questions as to 
their guilt or innocence on this line. We 
need not ask the Bishop what he knows as 
to the place-seeking spirit. "Then came 
to Him the mother of Zebedee's children, 
with her sons, worshipping Him and desir- 
ing a certain thing of Him. And He said 
unto her, what wilt thou? She sayeth unto 
Him, grant that these, my two sons, may sit, 
the one on Thy right hand, and the other on 
the left in Thy kingdom. (Matthew 20: 
20,21.) So they got their mother to help 
them secure the two highest appointments 
in the kingdom. She felt they must be 



92 Holiness the Qualification for Service. 

very religious in making this application, 
so she came "worshipping" Him. She 
doubtless thought her sons were worthy 
and well adapted to these high-steeple ap- 
pointments. We have no question they were 
willing to promise very faithful, and, no 
doubt, very efficient service, provided they 
could be assured of the chief places. Were 
they sinners above all the Apostles because 
they did this thing? We trow not. There 
are many who are not in Apostolic succes- 
sion on other lines, who trail well after 
James and John in this regard. Brethren, 
this should not be. 

Of course our declaration finds a hearty 
"Amen" from all sources. But for the 
remedy we pray. And we believe this will 
never be found short of the Pentecostal 
baptism of fire and the Holy Ghost. Gen- 
eral Booth's sanctified soldiers are ready to 
go on an hour's notice to the ends of the 
earth to preach Christ, without salaries 
and unbacked by strong official boards — 
not even a Ladies' Aid Society to welcome 
them at the station. Entire sanctification 
is a deathblow to place seeking. It never 
crept out in the Apostles after the Pente- 
cost. 



CHAPTER VIII. 

QUALIFICATION FOR SERVICE. 
(CONCLUDED). 

"These that have turned the world upside down are 
come hither also." (Acts 17:6.) 

The opponents to the second blessing 
unto sanctification tell us that the disciples 
were not converted till the Pentecost. In 
proof they quote the language of Christ to 
Peter, " When thou art converted, strength- 
en thy brethren." There are those who 
infer that the disciples were all uncon- 
verted men. Surely the objector has not 
weighed the arguments offered in our pre- 
ceding pages. We must bear in mind that 
Peter denied his Lord, that he cursed and 
swore and lied, when his Master was on 
trial. He therefore backslid, and had need 
of reclamation. But when Jesus turned 
His searching gaze upon him, Peter's heart 
melted, and with true penitence he went 
out and "wept bitterly." He was evidently 
reclaimed on the same night. 
93 



94 Qualification for Service. 

But we have further proof, not only of 
his reclamation, but of his reception of the 
Holy Ghost. In the 20th chapter of John 
(verses 19-23) we have a record that settles 
the point at issue. The disciples were as- 
sembled and Jesus came into their midst, 
and saith unto them, ' 'Peace be unto you." 
We know that "There is no peace, saith 
my God, to the wicked." But these men 
who had followed Jesus had the peace of 
God bestowed upon them by the Divine 
Christ himself. After this "He showed 
unto them His hands and His side. Then 
were the disciples glad, when they saw the 
Lord." No doubt their hearts bounded 
with joy when they again met the risen 
Redeemer, their Lord and Saviour. That 
there might be no doubt as to their justifi- 
cation, "Then said Jesus to them again, 
peace be unto you: as my Father hath sent 
me even so send I you." He would not 
send forth unjustified men to do His work. 
Therefore, before commissioning them He 
repeated the thrilling "peace be unto you." 
We may be sure their hearts leaped with 
joy and their souls bounded with gladness 
when the Divine peace from the lips of 



Qualification for Service. 95 

their Lord went pulsating through their 
hearts. <; And when he had said this, He 
breathed on them, and saith unto them, 
Receive ye the Holy Ghost: whose soever 
sins ye remit, they are remitted unto them: 
and whose soever sins ye retain, they are 
retained." Here we learn that the Holy 
Spirit in His life-giving power was breathed 
upon them as into Adam in the Garden of 
Eden. The keys of the kingdom in the 
authority of the everlasting Gospel were 
given to them that day. This was not the 
mythical power of forgiving sins as taught 
by the Papacy, but it was the commission 
to preach men into the kingdom, and to de- 
termine the condemnation of the guilty by 
presenting them the gospel of salvation 
through faith, the rejection of which brings 
condemnation. Those who accept it are 
saved, while those who reject it retain their 
sins and are lost. 

Sinners do not receive the Holy Ghost, 
for that was expressly declared by our 
Lord elsewhere in His teaching. He said, 
"If ye love me, keep my commandments, 
and I will pray the Father, and He shall 
give you another Comforter that He may 



96 Qualification for Service. 

abide with you forever; even the Spirit of 
Truth; whom the world can not receive, 
because it seeth Him not, neither knoweth 
Him: but ye know Him; for He dwelleth 
with you, and shall be in you." (John 14: 
15-17.) The world can not receive the 
Holy Spirit. The reason is that they do 
not know Him. But these disciples did 
know Him, and evidently received Him, if 
not before, then at least in that meeting 
with the Christ, after His resurrection. 
But the passage we have just given con- 
firms all of our preceding arguments as to 
their justified relation. Christ said to these 
followers of His, "He dwelleth with you." 
But this abiding presence of the Spirit, as 
set forth in the words just given— "He 
dwelleth with you" — does not describe the 
sanctified relation: this is set forth in the 
promise, "He shall be in you." The pres- 
ence of the Spirit in the regenerated life is 
not a full qualification for service, nor is it 
the fullness of the indwelling Spirit as in 
the wholly sanctified life. 

For this indwelling of the Spirit the 
disciples were taught to tarry in the upper 
room. Where did we ever know a band of 



Qualification for Service. 97 

unconverted men to hold a ten days' prayer- 
meeting! Surely the love of God must be 
known and His grace felt by those who, in 
the face of opposition and intense hatred, 
could linger for ten days in constant prayer 
and earnest supplication before God. To 
us it seems incontrovertible proof of the 
converted experience of these disciples that 
they were willing to thus continue in sup- 
plication and prayer before God for the 
promised baptism with the Holy Ghost. 
They lingered in united prayer, in an un- 
shaken faith, till that wonderful morning 
of the Pentecost, when the promised fire 
of God, consuming all inbred sin, went 
through their hearts, and the induement of 
power from on high was given them. 
Henceforth they showed every sign of the 
faith and of the salvation for which we 
contend. 

At the betrayal of Christ they all showed 
fear when they "forsook him and fled." 
Peter, though devoted to his Lord, and 
lingering about His trial because of his love 
for Him, when accused of being one of His 
disciples, falsely and vehemently denied it 
with oaths. But after the Pentecost the 



98 Qualification for Service. 

disciples were never known to scatter with 
fear or to shrink back from any contest for 
their Lord. On that great day of God- 
given victory, Peter, nnder a baptism of 
boldness, stood up and faced the multitudes, 
and declared to them that they were the 
murderers of our Lord Jesus Christ. And 
when, later, he and others of the Apostles 
were dragged ruthlessly before the San- 
hedrin, they did not flinch or falter, but 
declared without fear "the whole counsel of 
God." To the "rulers, and elders, and to 
the scribes" and the High Priest, Peter 
said, "Be it known unto you all, and to all 
the people of Israel, that by the name of 
Jesus Christ of Nazareth, whom ye cruci- 
fied, whom God raised from the dead, even 
toy Him doth this man stand here before 
you whole. This is the stone which was 
set at naught of you builders which is be- 
come the head of the corner. Neither is 
there salvation in any other: for there is 
none other name under heaven given among 
men, whereby we must be saved." (Acts 
4:5-12.) Now let us remember, reader, that 
this is the Peter who, before Pentecost, had 
trembled when the little maid charged him 



Qualification for Service. 99 

with being a follower of Christ. Now he 
faces the raging rabble and presses their 
sins home upon them, although he knew 
that it might cost him his life. Sanctification 
did it. Saint John tells us that 4 'Perfect 
love casteth out fear." (1 John 4:18.) 

The Apostles after the Pentecost had the 
promised "power." We are not surprised. 
When the Thessalonian sinners made the 
charge * ' These men who have turned the 
w r orld upside down have come hither also," 
they paid an unintended tribute to the 
spiritual power of the early disciples. 

My brethren, it takes more than the grace 
of regeneration to shake a city, arouse a 
nation and turn the world upside down. 
Wesley and his sanctified co-laborers shook 
England, as the early Apostles shook Jewry 
and the surrounding nations. 

In the 8th chapter of the Acts we find the 
Apostolic method of propagating the gos- 
pel. The church at Jerusalem suffered in- 
tense persecution; so much so, that "they 
were all scattered abroad throughout the 
regions of Judea and Samaria, except the 
Apostles. " ' 'As for Saul, he made havoc of 
the church, entering into every house and 



100 Qualification for Service, 

haling men and women, committed them 
to prison. Therefore, they that were scat- 
tered abroad went everywhere preaching 
the "Word." 

It takes a wonderful work of grace to so 
establish men and women in the Lord and 
His work that they can, when driven from 
house and home, from friends and family, 
go forth preaching the very gospel for 
which they have suffered these things. In 
the general scatteration Philip landed at 
Samaria, and preached Christ unto them; 
and the people heard him with gladness. 
God was with him and many miracles were 
wrought. Devils were cast out of those 
possessed, and many of the afflicted were 
healed. The people believed the Word, 
and in the name of Jesus Christ were bap- 
tized; accepting the gospel with all it in- 
volved of persecution on the one hand and 
Divine blessing on the other. We are told 
"there was great joy in that city." No 
doubt multitudes were converted unto God. 

It takes the grace of God to bring joy to 
believing hearts. They were believers and 
they had the joy. Surely they were con- 
verted. If not, Philip was guilty of bap- 



Qualification for Service. 101 

tizing sinners and enrolling them in the 
Church. Who can believe he would fill the 
Church with unsaved people? 

Now let the reader note what follows: 
" When the Apostles which were at Jeru- 
salem heard that Samaria had received the 
word of God, they sent unto them Peter 
and John: who, when they were come 
down, prayed for them, that they might re- 
ceive the Holy Ghost: (for as yet He was 
fallen upon none of them; only they were 
baptized in the name of the Lord Jesus). 
Then laid they hands on them, and they re- 
ceived the Holy Ghost." We know there 
are those who argue from this that these 
people were only converted at the time of 
the visit of Peter and John. To these we 
reply, if it be so, Philip could not tell when 
men were saved, and so made the blunder 
of filling the Church with unconverted peo- 
ple. Furthermore, they were believers, 
and we know that faith brings salvation. 

Again, Jesus had said of the Holy Ghost 
that the world can not receive Him, because 
it seeth Him not, neither knoweth Him. 
But to the disciples He said, "Ye know 
Him, for He dwelleth with you." And this 



102 



Qualification for Service. 



was said before He breathed on them and 
said, Receive ye the Holy Ghost. So it 
is evident that the Holy Ghost was with the 
Samaritans, since they believed under 
Philip's preaching, as He was with the dis- 
ciples when they walked with Jesus, and 
when they received Him under the preach- 
ing of Peter and John, we are of full per- 
suasion the work done was that of purifying 
and empowering them. It is evident that 
His work was the same for the Samaritans 
as it was on the day of Pentecost for the 
disciples. We have shown this Pentecostal 
baptism of the Holy Ghost to be sanctifica- 
tion in the case of the Apostles. It was 
evidently, therefore, sanctification also in 
the case of the Samaritans. 

The Apostolic method involved the 
preaching of Christ to sinners that they 
might be converted, and when a church was 
thus gathered, they subsequently held a 
Holiness meeting, in which the indwelling 
Holy Ghost was received in sanctifying 
power. As God blessed this method with 
them, we may rest assured He will do the 
same for us. 

Peter, referring to Pentecost, said that 



Qualification for Service. 103 

their hearts were purified (sanctified) by 
faith. (Acts 15:8,9.) We know that the 
reference here is to the case of Cornelius, 
and men tell us that he was unconverted at 
the visit of Peter, But if the reader will 
turn to the 10th chapter of Acts, and study 
it carefully, he will find the following 
points, which undoubtedly prove Cornelius 
to have been a converted man before the 
visit of Peter. (1) He was a devout man. 
(2) He feared God with all his house. (3) 
He gave much alms to the people. (4) He 
prayed to God alway. Where is the uncon- 
verted man that lives a life of constant 
prayer? (5) The angel of God spoke to 
him and said, ''Thy prayers and thine alms 
are come up for a memorial before God. " 
(6) He was a just man. (7) He was of good 
report among all the Jews. (8) And God 
showed Peter in the sheet let down from 
heaven that he was not "common or un- 
clean." (9) He was a man who fasted and 
prayed. (10) God was pleased with him 
and said, "Thine alms are had in remem- 
brance in the sight of God." (11) He was 
ready to hear all things that were com- 
manded of God. (12) His religion was so 



104 Qualification for Service. 

manifest that it broke down Peter's Jewish 
prejudices. (13) The Holy Ghost was 
poured out upon him as upon the Samari- 
tans in the second Apostolic meeting, and 
as upon the disciples at Pentecost. 

Thus we have seen the results of sancti- 
fication in removing prejudice, man-fear, 
the spirit of revenge, and of resentment, 
the spirit of place-seeking and other like 
manifestations of inbred sin. We have 
seen, furthermore, that it was the Apostolic 
qualification for service; and if it was God's 
enduement for His early disciples whereby 
they could grapple with the forces of evil 
in their day, we are certainly right in our 
conclusion when w T e say that it is the 

QUALIFICATION FOR SERVICE IN THIS DAY. 



CHAPTER IX. 

A WORD FROM THE STANDARDS. 

We propose showing in the following 
pages the position of our church as Meth- 
odists especially, and in addition shall give 
a few quotations from standard writers, 
men of character and reputation, in other 
Churches. As this battle is being fought 
largely in the Methodist Church, however, 
we shall give especial attention to the 
teachings of Mr. Wesley and his coadju- 
tors. There can scarcely be found a more 
definite teacher of sanctification as pre- 
sented by the present Holiness Movement 
than was Mr. Wesley — the founder of the 
Methodist Church. We will therefore give 
more space to him than to any other one 
writer. That he taught the doctrine of 
entire sanctification definitely, as a second 
work of grace, is an unquestioned fact — at 
least unquestioned by those who are fami- 
liar with his writings. On the question of 
inbred sin remaining in the heart of the re- 
105 



106 A Word from the Standards. 

generate, we have the following clear 
statements among many others: 

' ' Only let it be remembered that the heart 
of even a believer is not wholly purified 
when he is justified. Sin is then overcome, 
but it is not rooted out; it is conquered, but is 
not destroyed. Experience shows him, first, 
that the root of sin, self-will, pride and idola- 
try, remains still in his heart. But as long 
as he continues to watch and pray none of 
these things can prevail over him." — Ser- 
mons, Vol. ii., p. 476. 

' ' Your finding sin remaining in you still, 
is no proof that j^u are not a believer. 
Sin does remain in one that is justified, 
though it has not dominion over him. For 
he has not a clean heart at first, neither 
are * all things ' as yet ' become new. ' But 
fear not, though you have an evil heart, yet 
a little while, and you shall be endued with 
power from on high, whereby you may 
'purify yourselves, even as He is pure;' 
and ' be holy, as He which hath called you 
is holy.' " — Journal, June, 1740. 

From the above we see that Mr. Wesley 
clearly taught that the work of sanctifica- 
tion is not perfected in regeneration, there 



A Word from the Standards. 107 

remains yet a cleansing from indwelling 
evil, which is the work of entire sanctifica- 
tion. He does believe, however, that this 
perfect work should be wrought shortly- 
after the new birth. The following extract 
from his writings is to the point : 

"With God, one day is as a thousand 
years. It plainly follows that the quantity 
of time is nothing to Him. Centuries, 
years, months, days, hours and moments 
are exactly the same. Consequently He 
can as well sanctify in a day after toe are 
justified, as a hundred years. There is no 
difference at all, unless we suppose Him to 
be such an one as ourselves. Accordingly 
we see, in fact, that some of the most un- 
questionable witnesses of sanctifying grace 
were sanctified within a few days after they 
were justified. Oh why do we not encour- 
age all to expect this blessing every hour, 
every moment from the time they are justified?" 
Vol. iv., p. 51. 

1 ' I have continually testified (for these 
five and twenty years) in private and pub- 
lic that we are sanctified as well as justified 
by faith. And, indeed, the one of those 
great truths does exceedingly illustrate the 



108 A Word from the Standards. 

other. Exactly as we are justified 

BY FAITH SO ARE WE SANCTIFIED BY 

faith."— Works Vol. L, p. 338. 

"You may obtain a growing victory 
over sin from the moment you are justi- 
fied, but this is not enough. The body of 
sin, the carnal mind, must be destroyed; 
the old man must be slain, or we cannot put 
on the new man which is created after God 
(or which is the image of God) in righteous- 
ness and true holiness; and this is done in 
a moment. To talk of this work as being 
gradual, would be nonsense, as much as to 
talk of gradual justification." — From the 
Journal of H. A. Rogers, p. 174. 

' ' Certainly you may look for it now, if 
you believe it is by faith. And by this 
token you may surely know whether you 
seek it by f pith or by works. If by 
works, you want something to be done 
first before you are sanctified." — Sermons, 
Vol. i., p. 390. 

' ' As to manner I believe this perfection 
is always wrought in the soul simply by an 
act of faith; consequently in an instant." . 
He adds, "Look for it every day, every 
hour, every moment. Why not this hour 



A Word from the Standards. 109 

— this moment? Certainly you may look 
for it now, if you believe it is by faith. 
And by this token you may surely know 
whether you seek it by faith or by works. 
If by works, you want something to be 
done first before you are sanctified. You 
think, I must be or do thus or thus; then 
you are seeking it by works unto this day. 
If you seek it by faith, you are to accept it 
as you are, and if as you are, then expect 
it now. It is important to observe that 
there is an inseparable connection between 
these three points. Expect it by faith, ex- 
pect it as you are, and expect it now. To 

DENY ONE IS TO DENY THEM ALL." — Ser- 

mons, Vol. i., p. 391. 

From the above extract it is evident that 
Mr. Wesley was in the habit of instructing 
believers as to how they might enter into 
the experience. It is a well-known fact 
that under his labors multitudes of people 
were led into this gracious life; but there 
are those who say that we can not know 
that we are sanctified; that there is no wit- 
ness of the Spirit to this fact. Note the 
following point from our founder: 

"None, therefore, ought to believe that 



110 A Word from the Standards. 

the work is done till there is added the 
testimony of the Spirit icitnessing his entire 
sanctification as clearly as his justification." 
— Plain Account, p. 79. 

' 'Thence I went to Otley. There, also, 
the work of God increases, particularly with 
regard to sanctification; and I think every 
one who has experienced it retains a clear 
ivitness of what God has wrought. " — Works, 
Vol. iv., p. 505. And in the same volume 
(p. 56) he says there are those who "have 
constantly as clear a witness from God of 
sanctification as they have of justification." 
In writing to Rev. John Mason, in 1768, he 
said, "If any deny the witness of sanctifica- 
tion, and occasion disputing in the Select 
Society let him or her meet therein no 
more." — Vol. vii., p. 96. 

This great man of God also liked to hear 
people relate their experience of sanctifica- 
tion. He encouraged the witnesses to give 
their testimony. He said in a letter to Mrs. 
Rogers, "encourage those in Macclesfield 
who enjoy it to speak explicitly what they 
do experience." Again he tells us "At the 

Love -feast Mr. C related the manner 

how God perfected him in love — a testimony 



A Word from the Standards. Ill 

ivliich is always attended with a peculiar bless- 
ing." — Vol. iv., p. 458. 

" Where Christian perfection is not 
strongly and explicitly preached, there is 
seldom any remarkable blessing from God; 
and, consequently, little to the Society, and 
little life in the members of it. * * * Till 
you press the believers to expect full salva- 
tion now, you must not look for any re- 
vival." ' 'Therefore let all our preachers 
make a point to preach of perfection to be- 
lievers constantly, strongly, explicitly." * * * 
"1 doubt not we are not explicit enough in 
speaking on full sanctification either in 
public or private." — Vol. vi., pp. 529, 761. 

Mr. Wesley said at another time, "The 
more I converse with the believers in Corn- 
wall, the more I am convinced that they 
have sustained great loss, for want of hear- 
ing the doctrine of Christian perfection 
clearly and strongly enforced. I see 
wherever this is not done the believers 
grow dead and cold." — Journal, September, 
1762. We would like to add other extracts 
from his Sermons, and especially from his 
Journal, but space forbids. We could show 
where he examined his Societies in many 



112 A Word from the Standards. 

places with special reference to this gra- 
cious experience, and where he condemned 
unsparingly those who antagonized this 
work. 

He even said in a letter (as late, too, 
as 1790, but a short time before his death) 
to Adam Clarke, that a preacher or a leader 
who would oppose this work should hardly 
be allowed to stay in the Society, that he 
doubted if such an one could be an honest 
man. We have not the slightest doubt if 
Mr. Wesley were living to-day that he 
would expel from his Societies, as he 
termed them, from the Methodist Church, 
as we call it, many of those preachers as 
well as people who are antagonizing this 
glorious Movement. 

Perhaps the greatest theologian ever 
connected with the Methodist Church was 
the brainy Richard Watson. In his Insti- 
tutes (Vol. ii., p. 461) he said, "The regen- 
erate state is, also, called in Scripture 
sanctification; though a distinction is made 
by the Apostle Paul between that and being 
'sanctified ivholly, ' a doctrine to be afterward 
considered. In this regenerate, or sanctified 
state, the former corruptions of the heart 



A Word from the Standards. 113 

may remain, and strive for the mastery; bat 
that which characterizes and distinguishes 
it from the state of a penitent before 
justification, before he is 'in Christ/ is, 
that they are not even his inward habit; and 
that they have no dominion." He further 
says, ' 'the sanctifying Spirit is given to us 
to abide with us, and to be in us, and then we 
walk not after the flesh, but after the Spirit. " 

The same writer in his Theological Dic- 
tionary, in defining sanctification, said that 
it is the "work of God's grace by which we 
are renewed after the image of God, set 
apart for His service, and enabled to die 
unto sin and live unto righteousness. * * * 
Sanctification in this world must be com- 
plete; the whole nature must be sanctified, 
all sin must be utterly abolished, or the 
soul can never be admitted into the glori- 
ous presence of God." 

In the Wesleyan Catechism No. 2, after 
defining regeneration, the question is asked, 
"What is entire sanctification?" 

"Answer — The state of being entirely 
cleansed from sin so as to love God with all 
our heart and soul and mind and strength, 
and our neighbour as ourselves." 



114 A Word from the Standards. 

The learned Adam Clarke said, "If the 
Methodists give up preaching entire sancti 
fication, they will soon lose their glory. 
Let all those who retain the apostolic doc- 
trine that the blood of Christ cleanseth 
from all sin in this life pray every believer 
to go on to perfection and expect to be 
saved while here below, unto fullness of 
the blessing of the gospel of Christ." 

In the Methodist Hymn Book we find 
there are 33 hymns under the caption, 
"Justification and the New Birth." This 
is followed immediately by another section 
of the book in which there are 46 hymns 
under the title "Entire Sanctification and 
Perfect Love." We would like for the 
reader to study these hymns, especially 
such as Nos. 440, 444, 445, and the like. In 
one of these we have this verse: 

Breathe, oh breathe, Thy loving- Spirit 

Into every troubled breast, 
Let us all in Thee inherit, 

Let us find that second rest. 
Take away our bent to sinning*, 

Alpha and Omega be, 
End of faith has its beginning", 

Set our hearts at liberty. 



A Word from the Standards. 115 

To this might be added a verse from an 
old hymn of Charles Wesley, which very 
clearly defines this doctrine: 

Speak the second time: "Be clean!" 
Take away my inbred sin-; 
Every stumbling-block remove; 
Cast it out by perfect love. 

From Bishop McTyeire's History of Meth- 
odism, page 299, we read the following con- 
cerning Bishop Asbury: "On leaving the 
Southern circuit he notes a fact which char- 
acterized his ministry: 'Felt much power 
w T hile preaching on perfect love. The more 
I speak on this subject, the more my soul 
is filled and drawn out in love. This doc- 
trine has a great tendency to prevent peo- 
ple from settling on their lees.' " "He had 
thoroughly accepted this Wesley an doctrine ," 
adds Bishop McTyeire.* Our italics. 

In the same work, page 307, concerning 
William Watters, of Baltimore, the Bishop 
says: "He was not a great preacher; but, 
closing up a happy and prosperous year, 
he gives the key to his success: 'The most 
glorious work that I ever beheld was 
amongst believers. Scores professed to be 



116 A Word from the Standards. 

sanctified unto the Lord. I could not be 
satisfied without pressing on Christians 
their privileges; and indeed I could not but 
remark that however able the speakers, if 
nothing of the sanctification of the Spirit 
was dwelt on, believers appeared not to be 
satisfied, and that however weak, if they 
from the fullness of their hearts and in 
faith exhorted believers to go on to perfec- 
tion, the Word was blessed. ' " 

We Methodists all remember how that 
when we joined the Church, though happy 
in the sense of God's pardoning love, the 
preacher bade the congregation, ' 'Do all in 
your power to increase their faith, confirm 
their hope and perfect them in love." If 
the Church were busy at this she would 
have no time to persecute the professors of 
this gracious experience, but would be dili- 
gently employed in adding to their num- 
bers. Nor must it be forgotten that the 
preachers at the door of the Conference 
answered the Bishop affirmatively the fol- 
lowing questions: "Have you faith in 
Christ? Are you going on to perfection? 
Do you expect to be made perfect in love in 
this life? Are you groaning (or striving) 



A Word from the Standards, 117 

after it?" The first question settles the 
fact that they are Christians. The second 
that they may not have yet obtained per- 
fect love, the third that they believe it may 
be obtained before death, and the fourth 
that they are seeking it prayerfully, ear- 
nestly, agonizingly, as though they had 
rather die than stop short of the gracious 
experience. If the preachers will keep 
diligently engaged in the effort to secure 
for themselves and promote among others 
the experience to which they are pledged 
in these vows they will have no time to 
make war upon the advocates and witnesses 
of the grace. 

In the conclusion of this chapter we will 
add a few testimonials to the doctrine from 
ministers of standing in other communions. 

Rev. John Dick, of the Scotch Church, 
in his "Lectures on Theology," said: 
"When we say, that those who are justi- 
fied are sanctified, our meaning is, that they 
are holy, not merely by consecration to the 
service of God, but by the infusion of His 
grace which purifies them from the pollu- 
tion of sin. " Albert Barnes, in his notes 



118 A Word from the Standards. 

on John 17:17; Matt. 5:8; First John 1:7, 
says: "To sanctify means to render pure 
or to render free from sins. " * * * ' 'Who 
seek not only to have the external action 
correct, but who desire to be holy in heart, 
and are so" * * * "The general mean- 
ing is, that in regard to any and every sin 
of which we are conscious, there is efficacy 
in the blood to remove it, and to make us 
wholly pure. There is no stain that the 
blood of Christ cannot take it entirely 
away from the soul. " 

Watts, in defining holiness, said: "It is 
not only a conscience purged from the guilt 
of sin, by the blood of Christ, but a soul 
washed also from the defiling power and 
taint of sin, by the Sanctifying Spirit that 
is necessary to make us meet for the heav- 
enly inheritance." 

Rev. Mr. Fuller, of the Baptist Church, 
in an address before the Evangelical Alli- 
ance, said: "Nor did you find relief, peace, 
strength, victory over your corruptions 
until you repaired to the fountain opened 
for sin and uncleanness, until looking to 
Jesus, casting your soul upon Him for 



A Word from the Standards. 119 

sanctification just as you did at first for 
pardon/' 

Rev. Mr. Chalmers in a letter said: "If 
you rely on the blood of Christ, you will 
obtain forgiveness; if you will rely on the 
Spirit of Christ you will obtain sanctifica- 
tion." From the Guide to Holiness, 1866. 

Thus w T e have given Methodist, Baptist, 
and Presbyterian testimony. We will add 
the following from the Augsburg Confession 
of Faith, Article III. Speaking of Christ, 
it says He * 'descended into hell, and truly 
rose again the third day. Afterward he 
ascended into the heavens, that He might 
sit at the right hand of the Father; and to 
reign forever, and have dominion over all 
creatures; might sanctify those that be- 
lieve in Him, by sending the Holy Spirit 
into their hearts, who shall rule (purify, 
strengthen), comfort, and quicken them, 
and so defend them against the devil and 
the power of sin." 

Thus we have our Lutheran brethren's 
testimony to the great doctrine which is 
the essence of Bible teaching, the essential 
qualification for an inheritance among the 



120 A Word from the Standards. 

glorified. Why should we oppose a doc- 
trine so popular in Heaven, so hated in 
hell; a doctrine which brings strength to 
faith, light, courage, and hope to the be- 
lieving heart, and which can name among 
its adherents, many of the brightest lights 
in all the history of the Church? 



i 




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